' 


/]  JVL 


The  Library 
iversity  of  California,  Los  Angeles 


JUDAISM: 


-ITS- 


DOCTRINES  AND  DUTIES, 


ISAAC  IVL.  WISE. 

A 


\ 


1OTH     EDITION. 


BOOKS  FOR  HEBREW   SABBATH-SCHOOLS  A  SPECIALTY. 
HEBREW  BOOKS  OF  EVERY  DESCRIPTION. 

lees. 

THE  BLOCH  PUBLISHING  AND  FEINTING  COMPANY, 
CINCINNATI  AND  CHICAGO. 


Entered  according  to  Act  of  Congress,  in  the  year  1880, 

By  THKv BLOCK  PRINTING  COMPANY, 
In  the  office  of  th.e  Librarian  of  Congress,  at  Washington. 


INTRODUCTION. 


570 

I 
"THE  LAW  OF  GOD  is  PERFECT." 

THIS  little  volume  is  dedicated  to  ray  young  Ameri- 
can Israelites,  whom  I  love  as  the  offspring  of  a  noble 
race,  and  the  future  standard-bearers  of  the  holiest 
cause.  Accept  it  as  a  brother's  and  father's  gift  of  af- 
fection, and  learn  from  it  to  love  God  and  man.  May 
it  also  prove  acceptable  and  beneficial  to  our  Gentile 
brethren  who  Jove  and  seek  truth. 

Two  editions  of  my  "  Essence  of  Judaism  "  have  been 
distributed  among  the  public.  Thousands  have  gleaned 
from  it  the  eternal  truths  of  religion.  The  advice  of 
practical  teachers  and  my  own  experience  in  the  school, 
suggested  a  more  popular  form,  in  order  to  render  it 
more  useful.  Therefore,  although  I  can  change  nothing 
in  doctrines,  precepts,  and  principles,  as  presented  in  the 
former  volume,  I  have  re-written  it  in  the  popular  and 
catechetic  form,  and  added  the  main  Scriptural  passage 
to  each  paragraph.  The  new  form  also  required  the 
new  and  more  expressive  title  of  "  Judaism  :  its  Doc- 
trines and  Duties/'  which  expresses  fully  and  exactly 
the  contents  of  the  volume. 

As  a  literary  production  this  little  book  shows  : 

1.  There  is  a  religion  without  mysteries  or  miracles, 
rational  and  self-evident. 

2.  This  rational  religion  is  taught  in  the  Bible,  called, 
in  the  Gentile  phraseology,  the  Old  Testament. 

3.  This  scriptural  and  rational  religion  is  Judaism. 

4.  Judaism,  in  its  doctrines  and  duties,  is  eminently 
humane,  universal,  liberal,  and  progressive  ;  in  perfect 

1220298 


harmony  with  modern  science,  criticism,  and  philosophy, 
and  in  full  sympathy  with  universal  liberty,  equality, 

justice,  and  charity. 

5.  Therefore  Judaism  is  the  religion  of  the  future 
generations,  as  it  was  the  teacher  of  the  past  ones. 

As  a  text-book  for  self-instruction,  it  explains  itself. 
It  gives  an  answer  to  every  query  at  the  bottom  of  the 
pages,  and  the  answers  I  believe  to  be  as  clear  as  they 
are  concise.  I  can  only  advise  the  reader  to  have  the 
Bible  before  himself,  while  he  reads  this  book,  and  to 
appeal  to  his  own  judgment,  not  to  his  prejudices,  to 
decide  whether  the  author  has  been  guided  by  Sacred 

Scriptures. 

As  a  text-book  for  teachers  and  pupils,  some  special 

remarks  might  be  proper.  I  believe  that  the  Bible,  to 
be  taken  out  of  the  public  schools,  must  remain  the 
principal  text-book  of  the  religious  school,  and  this  is 
to  be  treated  as  a  guide  to  a  proper  understanding  and 
classification  of  the  Scriptural  doctrines  and  law- 
Furthermore,  I  believe  that  the  Hebrew  is  essential  to 
the  preservation  of  Judaism  in  its  purity,  and  a  correct 
understanding  of  the  Bible.  Therefore  the  Hebrew 
language  must  be  the  principal  study  in  Hebrew  relig- 
ious schools,  to  occupy  two-thirds  of  the  time;  and  the 
balance  to  be  equally  divided  between  Catechism  and 
History,  so  that  most  of  this  time  be  given  to  His- 
tory in  the  first  three  years,  and  in  the  last  two  or  three 
years  to  the  Catechism.  In  schools  of  five  divisions, 
this  book  is  to  be  used  thus : 

1st  Division.  The  Scriptural  passages  added  to  the 
paragraphs,  to  be  memorized,  and  to  be  the  basis  of  one 
weekly  conversation  on  religion  between  teacher  and 
pupils. 


— 5— 

2cZ  Division.  The  same  method  and  matter  contin- 
ued. 

3d  Division.  The  paragraphs  from  1  to  17,  from  95 
to  114.  A  detailed  table  of  contents  is  in  the  questions 
at  the  bottom  of  each  page. 

4th  Division.     From  paragraph  1  to  31,  and  from 

203  to  the  end  of  the  book. 

5th  Division.     The  book  as  it  is. 

It  is  intended  that  the  pupil  need  but  one  book  to  be 
fully  prepared  for  confirmation. 

The  addenda  are  more  for  the  teacher  than  the  pupil  > 
but  in  the  fifth  division  the  pupil  will  study  them  with 
benefit  to  his  general  education. 

The  construction  of  the  book  is  so,  that  some  margin 
is  left  to  teacher  and  pupil,  to  use  their  own  judgment 
and  reasoning  faculty ;  because  all  broad  and  shallow 
text-books  are  injurious  to  intellectual  culture,  and  es- 
pecially to  the  Jewish  mind,  which  must  have  something 
to  think  over,  both  in  the  sermon  from  the  pulpit 
and  the  lesson  from  the  teacher.  Intelligent  teachers 
will  find  the  book  adapted  to  the  juvenile  learner  and 
the  Jewish  mind ;  and  ignorant  men  must  not  teach. 
Pupils  must  be  used  to  reason  while  they  learn  the 
lessons  of  religion,  in  which  the  teacher  must  assist 
them ;  and  toexpress  their  ideas  in  appropriate  and  con- 
cise words. 

The  Talmud  is  not  quoted  or  even  mentioned  in  this 
book,  although  almost  every  paragraph  thereof  can  be 
supported  by  Talmudical  passages,  and  consequently  it 
must  contain  many  good  and  even  excellent  passages, 
also  in  the  estimation  of  the  author.  American  rabbis, 
the  author  included,  having  declared  in  various  confer- 
ences the  authority  of  the  Talmud  abrogated,  it  could 


— 6— 

only  be  consulted  as  a  historical  record,  to  show  how 
the  ancient  expounders  of  the  Law  understood  this  or 
that  passage  of  the  Bible.  This  investigation,  however, 
belongs  to  the  critic,  the  commentator,  and  the  exegetic, 
but  not  to  the  catechist,  who  must  express  finished  and 
fixed  proposition. 

There  are  three  different  Talmuds,  in  the  opinion  of 
those  who  believe  in  the  Bible ;  viz.,  the  Talmud  of  the 
Hebrews,  comprising  the  whole  of  the  ancient  rabbini- 
cal literature ;  the  Talmud  of  the  Christians,  contain- 
ing the  New  Testament  and  its  commentaries ;  and  the 
Talmud  of  the  Mohammedans,  consisting  of  the  Koran 
and  its  commentaries.  Either  of  thete  Talmuds  was 
intended  to  expound  the  Bible  from  peculiar  stand- 
points, influenced  by  various  conceptions  and  convic- 
tions. So  they  have  produced  three  different  religious 
systems  from  the  same  Bible.  The  author  of  this  little 
volume  ignores  the  three  Talmuds,  reads  the  Bible  from 
its  own  stand-point,  and  proves  that  it  contains  the 
complete  and  rational  system  of  religion  for  all  genera- 
tions and  countries,  universal  religion  in  perfect  har- 
mony with  the  Bible,  science,  and  philosophy.  May 
this  contribution  to  our  religious  literature  please  the 
Almighty,  and  prove  beneficial  to  teachers  and  pupils, 
to  the  progress  of  the  religious  idea  in  beautiful  har- 
mony with  reason  and  faith,  to  the  union,  redemption, 
and  elevation  of  the  human  family.  "  Death  be  swal- 
lowed up  in  eternity ;  the  Lord  God  may  wipe  away 
the  tear  from  off  all  faces;  and  he  will  remove  the 
reproach  of  his  people  from  off  all  the  earth  ;  for  God 
bath  spoken  it."  (Isaiah  xxv.  8.) 

Cincinnati,  November,  in  the  year  5633,  A.M. 

THE  AUTHOR. 


I  3ST  3D  IE 


PARAGRAPH. 
I. 

PRELIMINARY  DEFINITIONS.         .        .         1  to    14 

II. 
THE  DOCTRINES.  .          .         .  15  to    17 

III. 
THE  ATTRIBUTES  OF  GOD.          .          .        17  to    31 

IV. 
PROVIDENCE.  .  .          .  32  to    52 

V. 
THE  HUMAN  BEING.        .        .  .        63  to    67 

VI.- 
LIFE  ETERNAL.          .  .  68  to    69 

VII. 
THE  THREEFOLD  COVENANT.       .        .        70  to    94 

VIII. 
THE  LAW  OF  THE  COVENANT.          .  95  to  114 

IX. 
MAN'S  DUTIES  TO  GOD.  .  .      115  to  126 

X. 
MAN'S  DUTIES  TO  MAN.         .        .  127  to  130 

XL 
MAN'S  DUTIES  to  HIMSELF.        .          .      131  to  156 

XII. 
THE  SABBATH.  .  .  157  to  160 


— 8— 

XIII. 
MAN'S  DUTIES  TO  HIS  FELLOW-MAN.    .      161  to  1 81 

XIV. 
THE  FAMILY.  .  .  182  to  138 

XV. 
MAN'S  DUTIES  TO  OTHER  CREATURES.       189  to  192 

XVI. 
THE  OBJECT  OF  THE  LAW.        .  •  193 

XVII. 
ORDINANCES    AND     STATUTES,    CALLED 

CHUCKIM  AND  MISHPATIM.  •      194  to  202 

XVIII. 
HOLY  SEASONS 203  to  223 

XIX. 
FEASTS  AND  FASTS  NOT  CONTAINED  IN  THE 

LAW.       .     .  .  .          .      224  to  227 

XX. 
HOLY  PLACES.  .  .  228  to  235 

XXI. 
HOLY  OBSERVANCES.  .  •        236  to  255 

XXII. 
OTHER  CHUCKIM.        .         .          .  256  to  257 

[The  question!  U  ttu  bottom   of  each   page  offer  a  detailed  index  to    toe 
whuie  book.] 


L 

PRELIMINARY   DEFINITIONS. 

1.  Religion  is  the  inborn  desire  of  man  to  know  God 
and  His  will,  in  order  to  worship  Him. 

"  My  might  and  my  music  is  Yak  ;  and  he  is  my  salvation.  Thi» 
is  my  God,  and  I  will  adore  Him,  the  God  of  my  fathers,  and  I  will 
exalt  him."  (Exodus  XT.  2.) 

2.  A  correct  knowledge  of  God  and  His  will,  is  the 
religious  truth ;  to  think,  will,  and  act  accordingly,  is 
religion  indeed. 

'« And  ye  shall  observe  to  do  as  God  your  Lord  hath  commanded 
yon;  ye  shall  not  turn  aside  to  the  right  or  to  the  left."  (Deuter- 
onomy v.  29.) 

3.  The   object  of  religion  is,  first,  to   guard   man 
against  sin  and  vice,  and  then  to  elevate  him  to  human 
perfection  and  happiness. 

M  God  giveth  might  to  hU  people,  God  blesseth  ha  people  with 
peace."  (Psalm  xxix.  II.) 

4.  The  main  lesson  of  religion  is,  to  shun  wicked* 
ness  and  to  love  goodness,  because  such  is  the  will  ol 
God. 

"  Ye  shall  be  holy,  because  I,  God  your  Lord,  am  holy."  Le- 
viticus xix.  2.) 


(1.)  What  in  religion  ?  (3.)  Which  la  religions  truth,  and  which  religion  in- 
deed? (3.)  Which  is  the  object  of  religion  ?  (4.)  Which  la  the  main  le»»o>  at 
religion  f 


—10— 

5.  The  origin  of  religion  is  in  man.     God  bestows 
on  him  this  holy  gift. 

"  All  my  bones  will  say,  O  God,  who  is  like  unto  thee  ?  " 
(Psalm  xxxv.  10.) 

6.  Not  for  the  sake  of  God,  but  for  the  sake  of  man 
and  his  happiness,  he  is  gifted  with  religion. 

"And  ye  shall  keep  the  words  of  this  covenant,  and  do  them, 
that  ye  may  prosper  in  all  that  ye  do."  (Deut.  xxix.  8.) 

7.  The   lessons   of  religion   are  revealed  in  God's 
works  and  words. 

"The  mysteries  (secret  things)  belong  to  God,  our  Lord,  and 
the  things  revealed  belong  to  us  and  to  our  children  for  ever,  to  do 
all  the  words  of  this  law."  (Deuter.  xxix.  28.) 

8.  Heaven  and  earth,  with  all  they  contain,  as  well 
as  the  reason  and  conscience  of  man,  are  the  works  of 
God,  revealing  the  lessons  of  religion. 

"  With  wisdom,  God  hath  founded  the  earth,  and  established  the 
heaven  with  understanding.  "  (Proverbs  iii.  19.) 

9.  God's  words  are  preserved  intact  in  the  twenty- 
four  books  of  Sacred  Scriptures,  called  the  Bible. 

10.  The  Bible  is  divided  in  mifi  THORAH,  D'N'33 
NEBEEIM,  and  D'DlfO  KETHUBIM.    The  THORAH,  or 
Pentateuch,    comprises   the     Five   Books   of  Moses: 
Genesis,  Exodus,  Leviticus,  Numbers,  and  Deuteron- 
omy. 

NEBEEIM,  or  "  Prophets,"  comprises:  Joshua,  Judges, 
first  and  second  Samuel,  first  and  second  Kings,  called 
the  six  books  of  Nebeeim  Rishonim.  "The  Former 

(5.)  Which  IB  the  origin  of  religion  ?  (8.)  For  whose  g»ko  was  man  glftod 
with  religion?  (7.1  Where  are  the  main  leMons  01  religion  revealed?  (8.J 
Which  are  ths  works  of  God?  (9.)  Where  are  God'n  words  preserved?  (10.) 
How  is  tho  Bible  divided  ?  fTho  above  order  of  the  Biblical  Books  was  estab- 
lished by  the  ancient  rabbis.] 


—11— 

Prophets,"  and  the  four  books  of  "  The  Latter  Proph- 
ets," Nebeeim  Acharonim:  Isaiah,  Jeremiah,  Eze- 
kiel,  and  the  twelve  minor  Prophets. 

The  twelve  minor  Prophets  are :  Hosea,  Joel,  Amos, 
Obadiah,  Jonah,  Micah,  Nalmm,  Habakkuk,  Zephania, 
Haggai,  Zachariah,  and  Malachi. 

KETHUBIM,  or  "Hiography,"  comprises  the  nine 
books,  called  Psalms,  Proverbs,  Job,  the  Five  Meg- 
uilloth,  Daniel,  Ezia,  Nehemiah,  first  and  second 
Chronicles.  The  Five  Meguilloth  are:  Solomon's 
Song,  Ruth,  Lamentations,  Ecclesiastes,  and  Esther. 

"  This  book  of  the  law  shall  not  depart  out  of  thy  mouth }  but 
thou  shall  meditate  therein  day  and  night."  (Joshua  i.  8.) 

11.  True  religion  is  that,  the  doctrines  of  which  are 
taught  in  both  God's  works  and  words. 

M  For  the  word  of  God  is  upright,  and  all  his  works  (are  done)  in 
truth."  (Psalm  xxxiii.  4.) 

12.  True  religion  is  distinguished  from  superstition 
by  the  aid  of  the  Bible,  and  the  appeal  to  conscience 
and  reason.     (Deut.  xiii.  2-5 ;  xviii.  20-22.) 

"The  Lord  of  Hosts,  Him  shall  ye  sanctify;  and  let  Him  be  your 
fear,  and  let  Him  be  your  terror."  (Isaiah  viii.  13.) 

13.  Israel's  religion,  also  called  Judaism,  is  the  true 
religion,  because  its  doctrines  are  taken  from  the  reve- 
lations of  God  in  His  works  and  words. 

"  He  declareth  his  words  unto  Jacob,  his  statutes  and  his  ordi- 
nances unto  Israel.  He  hath  not  done  so  to  any  nation,  hath  not 
made  known  to  them  the  ordinances."  (Psalm  cxlviii.  19  and  zo.) 


(11.)  Which  is  true  religion?     (18.)  How  is  It  distinguished  from  supcratitiomt 
(13.)  Why  is  slrad'a  religion  claimed  to  be  the  true  religion  ? 


—12— 
ADDENDUM.    L 

Judaism  teaches  no  dogmas  or  mysteries,  on  the  belief  of  which  salvation 
exclusively  depends.     It  maintains  that  everlasting  bliss  will  be  the  reward  of 
all  those  who,  from  pure  motives,  do  that  which  is  right,  and  shun  that  which 
is  evil,  according  to  the  best  of  their  knowledge.     (Deuter.  xxix.  a8,  and  xxx 
II  to  14.) 

Balaam's  faith  and  wisdom  did  not  save  him  when  he  advised  wicked  ac- 
tions to  his  people.  The  prophet  Isaiah  called  the  Pagan  prince  Cyrus 
;  The  Messiah  of  the  Lord,"  on  account  of  his  excellent  virtues.  King 
Saul  was  the  Lord's  Messiah,  and  perished  by  suicide  on  account  of  his  wicked- 
ness, while  the  Pagan  king  Hiram  of  Tyre  was  counted  by  the  ancient 
rabbis  among  those  who  en'cred  Paradise  alive,  10  righteous  wa»  that  heathen 
in  their  estimation. 

14.  The  lessons  of  Judaism  are  divided  into  (1) 
JTnin  THOROTH,  "Doctrines;"  (2)  m¥O  MITSVOTH, 
"Commandments;"  (3)  Q'pn  CHUKKIM,  "Ordi- 
nances;" (4)  D'DSTO  MISHPATIM,  "Statutes."  (IL 
Chronicles  xix.  10;  Nehemiah  ix.  13,  14.) 


•nmn 

n. 

THE  DOCTRINES; 

15.  The  precepts  of  Judaism  are  contained  in  four 
cardinal  doctrines. 

16.  First  Cardinal  Doctrine  t    God  is  the  first  cause 
of  all  existence,  the  fountain  of  life,  love,  and  reason, 
the  Preserver  and  Governor  of  the  universe.     (Genesis 
i.  1;  Exodus  iii.  14;  Deuter.  v.  39;  x.  17,  18;  Isaiah 
xlii.  5.) 

"  I,  even    I    am     God,  and    beside     me      no   savior."      (Isaiah 
xliii.  it.) 


(14.)  How  are  thft  leceoni  of  Judaism  divided?     (15.)  How  many  cardinal  dOCW 
trinoi?     (10.)  Which  ib  the  first?  second?  third?  fourth? 


—13— 

Second  Cardinal  Doctrine:  God's  grace  is  revealed 
in  His  government  of  universal  justice.  The  righteous 
are  rewarded  according  to  their  righteousness,  and  the 
wicked  are  punished  according  to  their  wickedness,  if 
they  do  not  repent,  and  in  due  time  amend  their 
conduct.  (Psalm  xv ;  xxiv.  3-6;  Ixii.  13;  xcvi.  13; 
xcviii.  9.) 

«  He,  the  Rock,  perfect  tre  His  works,  for  all  His  ways  are  just,  the 
God  of  truth  and  without  iniquity,  righteous  and  upright  is  He.*' 
(Deut.  xxxii.  4.) 

Third  Cardinal  Doctrine:  Man  is  the  son  and 
image  of  God.  He  is  gifted  by  the  Creator  with  the 
impulse  to  attain  human  perfection  and  the  capacity  to 
reach  happiness,  here  and  hereafter ;  thus  to  fulfill  his 
destiny  on  earth  and  acquire  eternal  bliss.  (Genesis  i. 
27;  v.  1.;  Psalm  viii.) 

"  Ye  are  sons  of  God  your  Lord."     (Deut  xvi.  I.) 

Fourth  Cardinal  Doctrine :  All  men  have  the  des- 
tiny to  enter  the  covenant  of  the  Lord ;  to  be  redeemed 
of  their  errors,  iniquities,  and  consequent  misery ;  and 
to  be  united  before  God  in  truth  and  justice,  freedom 
and  peace,  philanthrophy  and  godliness.  (Genesis  xii. 
2,  3;  xxii.  18;  xxv.  4;  xxviii.  14;  Isaiah  ii.  1-4  j 
Ivi.  6,  7;  Micah  iv.  1-5;  Jeremiah  iii.  17.) 

"And  God  will  be  king  over  all  the  earth ;  that  day  God  will  be 
one  and  His  name  one."  (Zachariah  xiv.  9.) 

17.  We  may  know  God  by  His  manifestations  in 
His  works  and  words,  but  we  can  not  know  Himself. 
Therefore,  He  said  to  Moses :  "  No  man  can  see  m« 
and  live."  (Exodus  xxxiii.  20.) 

(17.)  What  are  we  permitted  to  know  of  God  ? 


—14— 
ADDENDUM.    II. 

None  can  comprehend  this  universe  with  its  forces  and  creatures.  The 
nature  of  causes  is  unknown  to  man.  Life,  love,  and  reason  are  mysteries. 
How  much  less  can  man  see,  know,  or  comprehend  God  Himself,  the  cause 
of  all  causes,  the  Governor  and  Preserver  of  the  universe,  the  eternal  fount- 
ain of  life,  love,  and  reason. 


m. 

THE  ATTRIBUTES  OF  GOD. 

18.  In  His  works  and  words,  God  reveals  Himself 
to  human  reason  as   being  ONE,  ALMIGHTY,  ALL- 
WISE,  and  MOST  HOLY. 

"  And  to  whom  will  ye  liken  God  ?  or  what  likeness  will  ye  com- 
pare unto  him?"     (Isaiah  xl.  18.) 

19.  God  is  ONE,  i.  e.,  He  is  not  composed  of  ele- 
ments, parts,  or  persons ;  and  there  is  no  God  beside 
Him.     (Deut.  xxxii.  39;  Isaiah  xlv.  21.) 

"Hear,  O  Israel,  God  is  our  Lord,  God  is  One."     (Deut.  »L  4.) 


ADDENDUM.    III. 

Whatever  n  composed  has  a  beginning,  and  is  preceded  by  the  cause  <rf 
its  composition.  Its  existence  as  such  depends  on  the  composition  and  its 
continuance,  as  the  water  does  on  the  continued  connection  of  hydrogen  and 
oxygen.  Therefore,  God,  the  eternal  cause  of  all  causes,  can  not  be  com- 
posed of  elements,  parts,  persons,  or  otherwise. 

20.  God  being  ONE,  He   is  also   infinite,   eternal, 
omnipresent,  and  immutable. 

21.  God  is  INFINITE,  *.  e.,  He  is  without  beginning 
and  without  end  in  either  time  or  space,  none  of  which 
limits  His  existence. 


(18.)  Which  principal  attributes  of  G<*1  Joe*  reason  conceive  in  His  works  and 
words?  (19.)  What  is  "God  ii  One?"  (20.)  G  >d  being  one,  what  else  must 
be  be?  (21.)  What  if  "God  in  influlU?"  vUrualt  omnipresent?  immutable f 


—15— 

God  is  ETERNAL,  i.  e.,  He  is  infinite  in  tii^e.  God 
is  OMNIPRESENT,  i.  e.,  He  is  infinite  in  space.  God 
is  IMMUTABLE,  ».  e.,  He  never  changes.  He  has  been 
the  same  God  before  worlds  were  created  as  He  is 
now,  and  will  remain  the  same  forever,  even  if  the 
worlds  should  be  aaaSJilaTed.  (Exodus  iii.  14,  15; 
Psalm  ciii.  15-19;  cxxix.  7-12.) 

"  Holy,  holy,  holy  is  God  Zebaoth,  the  earth  is  full  of  His  glory.** 
(Isaiah  vi.  3.) 


ADDENDUM.     IV. 

Whatever  changes  're  finite.  The  infinite  is  immutable.  AH  things  in 
nature  change  except  the  laws  of  nature.  The  laws  testify  to  the  immuta- 
bility of  the  Lawgiver. 

22.  God  is  ALMIGHTY  or  OMNIPOTENT,  i.  e.,  He  ia 
the  ever  active  cause  of  all  that  was,  is,  or  will  be. 

"  Who  is  like  unto  thee  among  the  mighty,  O  God  ?  who  is  like 
thee,  glorious  in  holiness,  tremendous  in  praises,  doing  wooden?" 
(Exodus  XT.  n.) 


ADDENDUM.    Y. 

If  the  will  of  God  should  be  withdrawn  from  this  universe,  the  worldt 
must  suddenly  turn  into  nothing.  He  who  made,  preserves,  and  governs  all, 
is  almighty,  or  th«  might  and  power  of  all. 

23.  God  is  ALL-WISE,  i.  e.,  all  possible  effects  of 
all  causes  are  evident  to  Him.     (Proverbs  iii.  19,  20; 
viii.  22-31 ;  Job  xxviii.  20-27.) 

"  He  made  the  earth  by  His  power,  He  established  the  world  by 
His  wisdom,  and  by  His  understanding  He  stretched  out  the  heavens. " 
(Jeremiah  x.  i  a.) 

24.  God  being  all-wise  and  almighty,  is  also  OMNI- 
SCIENT, i.  e.,    He  knows  all  which  was,  is,  or  will  be. 

(82.)  What  is  "Gud  is  almighty?"  (23.)  "God  is  all- wise?"  (24.)  "God  to 
omniscient  ?" 


—16— 

"Dost  thou  not  know?  hast  thou  not  heard  >  the  Lord  of  eternity 
b  God,  the  Creator  of  the  endi  of  the  earth  ;  He  fainteth  not ;  He 
wearied}  not;  in»crutable  ii  Hi*  understanding."  (Isaiah  il.  ag.) 


ADDENDUM.    TL 

Every  entity  is  an  idea  of  God,  before  it  becomes  *  reality.  .So  God 
knows  all  things  before  they  come  into  existence.  All  that  is,  was,  or  will 
be,  is  either  cause  or  effect.  The  Almighty  being  the  cause  of  all  causes, 
and  all  possible  effect*  thereof  being  evident  to  the  all-wise,  God  must  be 
omniscient. 

25.  God  is  MOST  HOLY,  t.  «.,  all  moral  excellencies, 
in  the  highest  degree,  are  united  in  Him. 

"  There  is  none  holy  like  God,  for  there  a  none  besides  thee ;  and 
there  is  no  rock  like  our  Lord."     (i.  Samuel  ii.  2.) 

26.  God  being  most  holy  is  also  att-just,  most  merci- 
ful, most  benevolent,  and  most  gracious. 

27.  God  is  ALL-JUST,  i.  «.,  He  rewards  or  punishes 
individuals    and    nations     as    their     deeds     deserve. 
(Genesis  xviii.  25;  Psalm  ix.  9.  17.) 

"God  Zebaoth  b  exalted  in  judgment,  the  Lord  of  holiness  is  sanc- 
tified in  righteousness."     (Isaiah  T.  16.) 

28.  God  is  MOST  MERCIFUL,  t.  «.,  He  forgives  sin, 
iniquity,  and   transgression,  if  the   sinner  repent  his 
wickedness,  and   in    due    time    amend   his   conduct. 
(Numb.  xiv.  17-20;  1.  Kings  xxi.  27-29;  Isaiah  xliv. 
22;  Iv.  6,  7;  Iviii;    Ezekiel  xviii.,  and  xxiii.  1-20.) 

"God  b  good  to   all,  and    Hit    mercy    b    over   all   Hi*  works." 
(Psalm  cxlv.  9.) 

(26.)  What  it  "G«d  ii  moct  holy  T"  (26.)  What  must  Sod  b«,  becanm?  Be  U 
most  holy  ?  (27.)  What  is  "God  U  all-just  f"  (28  )  What  i<  "God  is  mc«t  mer- 
ciful? " 


—17— 
ADDENDUM.    YD. 

Supreme  wisdom  and  supreme  justice  are  inseparable.  The  former  be- 
comes manifest  in  laws,  and  the  latter  in  adherence  to  them.  Again, 
God's  justice  to  man  is  grace ;  and  mercy  is  not  only  the  work  of  grace,  but 
also  the  highest  justice,  where  correction  has  been  attained  without  punish- 
ment. God  punishes  the  sinner  only  to  correct  him ;  hence  the  punishmen* 
also  is  the  work  of  grace.  "  The  correction  of  God,  my  son,  do  not  de- 
spise, and  feel  no  loathing  for  his  admonition  j  because  whomever  God  loveth 
he  admonisheth,  and  as  a  father  (doth  to)  a  son  (in  whom)  he  delighteth." 
(Proverbs  iii.  n,  la.) 

29.  God  is  MOST  BENEVOLENT,  i.  e.,  He  provides 
abundantly  for  all  His  creatures  to  satisfy  them,  and 
bestows  on  man  the  capacities  to  become  perfect  and 
happy.     (Psalm  civ.  27-30  and  cxlv.) 

"The  eyes  of  all  wait  hopefully  for  thee,  and  thou  givest  them 
their  food  in  due  season."     (Psalm  cxlv.  16.) 

30.  God  is  MOST  GRACIOUS,  i.  e.,  He  loves  all  His 
creatures  from  the  purest  motives  of  goodness.     He  cre- 
ated them,  sustains,  governs,  rewards,  and  punishes  them, 
or  forgives  their  sins,  simply  because  He  loves  them 
and  delights   in   their  happiness.     (Psalm  xxv.  10; 
xxxiii.  5;  cxxx.  7;  Proverbs  xvi.  7.) 

"  How  precious  is  thy  grace,  O  God,  the  sons  of  man  seek  shelter 
in  the  shadow  of  thy  wings."     (Psalm  xxxvi.  8.) 

31.  God  is   perfect,  because   He  is  one,  almighty, 
all-wise,  and  most  holy.     His  works  and  words  testifj 
to  His  perfection. 

"  Who  can  utter  the  almightineu  of  God  ?  who  can  Announce  all 
his  praise  ?  "     ( Psalm  cvi.  a.) 


(29.)  What    U    "Gcii    is   most   benevolent?"     (30.)  "Mcst    gracioaiJ"     (SI,) 
"*Per.ect?" 


—18— 

IV. 
PBOYIDENCE. 

32.  God  is  called  also  Adonoi,  "  Ruler ;"  or,  Meleoh 
*  King, "  because  He  governs  man.   He  is  Providence. 

"  For  God  is  our  judge,  God  is  our  law-giver,  God  is  our  king,  H« 
will  lave  us."     (Isaiah  zxxiii.  az.) 

33.  God  governs  mankind,  every  people  and  indi- 
vidual thereof,  by  wise  and  gracious  laws,  intended  for 
the  prosperity  and  happiness  of  each  and  all.     (Genesis 
ix.  8,  9;   xviii.  19;   Exodus  xv.  18;  Deuter.  xxxiii. 
39;  Psalm  xcvi.  13;  xcviii.  9.) 

"  Righteousness  and  justice  are  the  prop  of  thy  throne  j  grace  tod 
troth  precede  thy  presence."     (Psalm  Ixxxix.  15.) 


ADDENDUM. 

(•)  Tht  Uw  of  attraction,  by  analogy,  illustrates  the  government  of 
Providence,  extending  over  the  vast  whole  and  each  minute  part  thereof,  by 
one  and  the  same  force. 

(b)  As  God's  physical  laws  are  intended  to  sustain  life  and  prosperity,  so 
also  Hit  special  law  for  the  government  of  mankind  must  be  intended  for  the 
prosperity  and  happiness  of  man. 

(e)  Again,  obedience  to  God's  physical  laws  results  in  its  legitimate  re- 
ward, viz.,  life,  health,  and  prosperity  j  while  disobedience  is  the  cause  of 
inevitable  evil.  The  same  must  be  the  case  in  God's  government  of  man. 
Obedience  and  its  reward,  disobedience  and  its  punishment,  are  linked  to- 
gether as  cause  and  effect  throughout  the  universe. 

34.  Man,  gifted  with  reason  and  conscience,  pos- 
sesses the  ability  to  know  the  will  or  laws  of  God, 
and  to  be  guided  by  them  in  all  His  doings.  (Deut. 
xxx.  11-14;  19,  20;  Joshua  i.  8,  9;  Isaiah  i.  19,  20.) 

14  Wisdom  and  knowledge  shall  be  the  stability  of  thy  times,  the 
strength  of  salvation  ;  the  fear  of  the  Lord  is  its  treasury."  (Isaiah 
rxxiii.  6.) 


(SI)  Why  IB  God  called  Adonoi  or  MMachT    (JW.)  How  d<x«  Ood  gnvvrit 
ElW  f     134.)  I*  so*a  •o»bl*d  to  know  Ood'a  Uwt  »nd  te  («i<U4  by  CIMB  t 


—19— 

35.  Obedience   to  God's  laws  results  in  happiness ; 
disobedience  in  misery.     So  God  governs,  so  He  re- 
wards or   punishes.      (Deut.    vii.   9,   10;    Jeremiah 
xxxii.  19.) 

"  I,  God,  search  the  heart,  try  the  reins,  to  give  every  man  ac- 
cording to  tiu  ways,  according  to  the  fruit  of  his  doings."  (Jeremiah 
xvii.  10.) 

36.  Perfect  obedience  to  the  laws  of  God,  called  in 
the   Bible  righteousness,  is  the  desire   to   know  and 
obey  them,  because  we  love  God  and  delight  in  doing 
His  will.     (Isaiah  Iv.  5-7 ;  Jeremiah  xxxi.  33.) 

"Then  shall  thy  light  break  forth  like  the  morning,  and  thy 
remedy  shall  speedily  sprout ;  thy  righteousness  shall  go  before  thee, 
and  the  glory  of  God  be  thy  rearward."  (Isaiah  IviiL.  8.) 


ADDENDUM.    IX, 

To  do  and  love  the  good  for  goodness'  own  sake  is  the  highest  degree 
of  moral  perfection.  God  only  is  goodness,  real  and  absolute  ;  to  do  and  love 
the  good  from  the  motive  of  love  to  God,  is  in  reality  to  do  and  love  good- 
ness for  its  own  sake. 

37.  Imperfect  obedience  to  the  laws  of  God  is  the 
anxiety  to  know  and  obey  them,  either  from  expecta- 
tion of  reward,  or  fear  of  punishment.     (Isaiah  xxix. 
13,14;  Iviii.  1-5.) 

"And  thou  shalt  observe  the  commandment!  of  God,  thy  Lord, 
to  walk  in  his  ways  and  to  fear  him."     (Deuter.  viii.  6.) 

38.  Any  person  neglecting  or  refusing  to  obey  the 
laws  of  God  is  a  sinner. 

39.  There  are  three  kinds  of  sins,  called   in  the 
Bible  NDP1  Chatt,  [Itf  Ov&n,  and  y&£  Peshaa.    (Exo- 
dus xxxiv.  7.) 


(36.)  What  is  the  consequence  of  obedience  or  disobedience  to  God's 
(36.)  Which  is  perfect  obedience  to  the  laws  of  God?  (37)  Which  is  irai 
obedience  to  the  laws  of  God  ?  (38.)  Who  is  a  sinner?  (39.)  How  many  ki 
•in  are  named  in  Scripture*  ?  Chait  ?  Ovou  T  Peahaa  ? 


—20— 

i 

1.  CHAIT,     "wrong,"  is  an  evil  deed,  resulting  to 
the    injury  or  offense  of  others  or  'ourselves,  also   if 
committed  without  evil  intention,  or  altogether  unin- 
tentionally ;    for  frivolity  is  sinful. 

2.  OVON,  "vice"  or  "iniquity,"  is  to  harbor  evil 
thoughts  and  intentions,  or  impure  desires  and  wishes, 
if  they  even  lead  to  no  immediate  wickedness. 

3.  PESHAA,  "  crime  "  or  "  transgression,"  is  an  evil 
deed  committed  in  conscious  and  willful  disobedience 
to  the  laws  of  God.     (Psalm  vii.  12-17;   ix.  17,  18; 
Isaiah  xxvi.  10,  11.) 

"  I  have  seen  a  wicked  man  in  power,  and  striking  root  like  a 
.  fresh  tree  in  its  native  soil.     Yet  he  passed  away,  and  lo,  he  was  no 
more;  I   sought    him,    but    he    could    not    be   found."     (Psalm 
xxxvii.  35,  36.) 

40.  God  being  all-just  and  most  merciful,  provided 
a  remedy  for  the  sinner,  in  bestowing  on  man  the  abil- 
ity to  stop  sinning,  and  to  return  to  the  path  of  right- 
eousness. 

"Let  the  wicked  forsake  his  war,  and  the  man  of  iniquity  his 
thoughts ;  and  let  him  return  unto  God,  and  He  will  have  mercy 
upon  him,  and  unto  our  Lord,  for  He  is  great  in  forgiveness." 
(Isaiah  Iv.  7.) 

41.  The  sinner  having  become  aware  of  his  sins,  and 
repenting  cordially,  feels   that  remorse  and  self-con- 
tempt which  sin  produces.     Then  he  must  manfully 
struggle   to   overcome  the   cause   and   effect  of   sin. 
(Isaiah  i.  16-20;   Ivii.  15-19;   Jeremiah  iii,  21  to  iv. 
2;  Joel  ii.  12-14.) 

"  Return,  O  Israel,  even  unto  God  thy  Lord,  if  thou  hast  stum- 
bled in  thine  iniquity."  (Hosea  xiv.  a.) 

(40.)  Has  Ood  provided  a  remedy  for  the  sinner?    (41.)  What  must  the  re- 
penting sinner  do  ? 


21 

42.  The  cause  of  sin  is  in  the  enslaved  will  of  the 
sinner.     Therefore,  in  order  to  remove  this  cause,  he 
must  make  his  will  free  from  the  power  of  vice,  by 
humbling  himself  before  God,  practicing  charity  and 
goodness,  and  learning  to  despise  wickedness  and  to 
love  goodness. 

"The  sacrifices  of  the  Lord  are  a  broken  spirit,  the  broken  and 
contrite  heart,  O  Lord,  thou  will  not  despise."  (Psalm  li.  19.) 

43.  The  effect  of  sin  is  the  sinner's  corruption  and 
the  evil  inflicted  upon  others.     Therefore,  he  must  re- 
elevate  himself,  by  obedience  to  God's  laws,  to  per- 
fection   and   happiness;    and   must  leave   no   means 
untried,  to  make  good  the  evil  he  has  inflicted  on  his 
fellow  man.     (Leviticus  v.  20-26 ;  Amos  vi.  6-8.) 

"Zion  shall  be  redeemed  through  justice,  and  her  converts  through 
righteousness."  (Isaiah  I.  ay.) 

44.  God  is  as  nigh  to  the  sinner  as  He  is  to  the 
righteous;  but  sin  benights  the  soul,  and  the  sinner 
sees  not  the  excellency  of  goodness  and  the  presence  of 
God  in  the  human  mind. 

"Behold,  God's  hand  is  not  too  short  to  save;  neither  His  ear  top 
heavy  for  hearing.  But  your  iniquities  have  been  making  a  separa- 
tion between  you  and  your  God,  and  your  sins  have  caused  Him  to  hide 
His  face  from  you,  so  that  He  would  not  hear."  (Isaiah  lix.  i,  a.) 

45.  Reward  or  punishment  follows  immediately  the 
good  or  evil  deed,  in  the  conscience  of  man  only ;  out- 
side thereof,  though  surely,  they  follow  not ^  at  once, 
or  else  true  righteousness  would  be  impossible,  and 
man  would  be  before  his  God  like  a  day-laborer  work- 
ing for  his  wages. 

"  And  thou,  O  Lord,  art  a  God  of  mercy  and  benevolence,  long 
lufferingand  great  in  grace  and  truth."  (Psalm  Ixxxvi.  15.) 


(42)  Which  is  the  cause  of  sin,  and  bow  must  It  be  removed?  (43.)  Which 
]«  the  effect  of  «n,  aud  how  must  it  be  removed?  (+4.)  IsGo.l  I.-MT-.T  to  the  right- 
eous than  the  oinuar?  (46.)  Do  reward  or  punishment  fuliow  immediately  th« 
deedi  "I  m to? 


—22— 

46.  If  we,  or  those  whom  we  consider  righteous,  are 
afflicted,  we  must  consider : 

1.  Man  knows  not  with  certainty,  not  even  of  him- 
self, who  is  actually  righteous  or  wicked. 

"  For  man  seeth  upon  the  eyes,  and  God  seeth  into  the  heart." 
(l.  Saml.  xvi.  17.) 

2.  Unable  to  foresee  the  future,  events  often  appear 
distressing  at  the  moment,  but  at  the  end  turn  out  a 
blessing  of  God. 

"  Ye  thought  evil  against  me,  God  meant  it  unto  good ;  in  order 
to  bring  to  pass  as  it  is  this  day,  to  save  alive  a  numerous  people." 
(Genesis  1.  20.) 

3.  The  satisfaction  and  peace  of  the  soul  depend  not 
on  wealth,  honor,  luxury,  amusement,  or  any  thing 
outside  of  man.     They  depend  on  the  consciousness  of 
having  obeyed  the  laws  of  God.     For  if  the  righteous 
fall  seven  times,  he  rises  again ;  but  there  is  no  peace 
to  the  wicked. 

"  Whom    have  I    in  heaven  ?  and  besides  thee  I  desire  nothing 

upon  earth.     Though  my  flesh  and  my  heart  should  rail,  yet  the 

rock  of  my  heart  and  my  portion  will  be  God  forever."  (Psalm 
Ixxiii.  25,  26.) 

4.  Afflictions  befall  the  righteous  to  afford  him  the 
opportunity  to    purify,  invigorate,  elevate,  and  sanc- 
tify his  soul  before  God,  and  to  become  conscious  of 
his  own  abilities ;  as  in  the  cases  of  Abraham,  Jacob, 
and  Job.     (Proverbs  iii.  11,  12  ;  Psalm  xxxiv.  19,  20.) 

"  Thou  hast  given  a  banner  to  those  who  fear  thee,  to  elevate 
themselves,  because  of  the  truth.  Selah.  (Psalm  be.  6.) 

6.  The  soul  of  man  receives  in  another  state  of  ex- 
istence the  full  reward  of  its  righteousness,  or  the  full 
punishment  of  its  wickedness.  (Deut.  xxxii.  29,  39, 
40;  1  Saul  ii.  6;  Daniel  xii.  2,  3,  13.) 


—23— 

«  Oh,  how  great  is  thy  goodness,  which  thou  hast  treasured  np  for 
those  that  fear  thee }  which  thou  hast  wrought  for  those  that  trust 
in  thee  before  the  son  of  man."  (Psalm  xxxi.  ao.) 

6.  Human  reason  is  too  imperfect,  to  discover  the 
eause  of  every  detail  in  the  great  design  of  Providence. 

"Shall  man  be  more  just  than  God?  shall  a  man  be  more  pun 
than  his  Maker  ?  (Job  iv.  17.) 


ADDENDUM.   X. 

(t)  The  history  of  mankind  is  the  testimony  of  God's  justice  and  grace. 

(Deut.  xxxii.  7.) 

It  is  unsafe  to  judge  the  nature  of  a  large  object  by  the  manifestations  of 
one  of  its  minute  parts.  The  more  of  its  parts  we  are  enabled  to  examine 
the  better  we  are  prepared  to  form  a  correct  idea  of  the  whole.  It  is  unsafe 
to  judge  of  God's  wisdom  by  the  knowledge  we  may  have  of  one  leaf  or 
crystal  although  in  them  as  in  the  universe  God's  wisdom  is  revealed.  It  a 
wfest  to  observe  God's  wisdom  in  the  grand  total  of  the  universe,  the  simple 
causes,  grand  effects,  and  the  harmony  of  its  heterogeneous  parts  j  although 
we  know  not  whether  from  the  sun  to  the  mote,  the  earth  to  a  particle,  or 
from  the  elephant  to  the  infusorium  there  is  one  step  beyond  the  center  of 
creatures.  In  like  manner  it  is  unsafe  to  judge  of  God's  providence  and  jus- 
tice by  the  fate  of  one  man  or  by  one  category  of  instances,  although  the 
justice  of  Providence  is  visible  in  every  man's  life.  It  is  safest  to  learn  the 
justice  of  Providence  from  the  history  of  mankind,  although  history  is  but 
a  meager  record  of  the  fate,  experience,  and  transactions  of  the  human 
family. 

(b)  Nations  prospered  in  just  proportion  to  their  national  virtues ;  they  de- 
clined and  have  fallen  in  consequence  of  their  national  vices.     (Lev.  xxxi. 
3,  etc.,  and  Deut.  xxviii.) 

(c)  Great  revolutions  in  history  always  resulted  in  the  progress  of  human- 
ity.    (The  exode  from  Egypt  and  the  revelation  on   Horeb.     The  end  of 
king  Saul  and  the  reign  of  David.     Israel  before  and  after  the  Babylonian 
captivity.     The  Maccabees  and  their  time.) 

(d)  Whenever  mankind  needs  especial  messages  God  sends  His  inspired 
messengers.     (Deut.  xviii.  18  ;  Jeremiah  i.  4,  5,  9,  10.) 

(e)  Whenever  powerful  men  influenced  the  fate  of  mankind  from  selfish 
motives  or  to  selfish  purposes,  Providence  always  turned  the  events  in  favor 
of  the  progress  of  humanity.      (Alexander  the  Great,  his  wars  and  their  final 
results.     The  motives  of  the  Spanish  monarchs  with   Columbus  and  the  re- 
mits of  the  discovery  of  America.      (Genesis  i.  19,  20.) 


fK5.)  If  this*  righteous  in  our  estimation   arc  «fflirf-ri,   what  mn«t  wecon- 
•Wer '?     1,  2,  3,  4,  5.  R. 


—24— 

47.  God's  laws  are  the  manifestations  of  Hie  sover- 
eign will ;  but  the  free  will  of  man  is  also  one  of  God's 
laws,  hence  not  in  conflict  with  His  will. 

"  Thu«  saith  God,  the  King  of  Israel  and  hii  Redeemer,  the  God 
Zebaoth,  I  am  the  first,  and  I  am  the  last,  and  beside*  Me  there 
is  no  Lord."  (Isaiah  xliv.  6.) 

48.  No  man  and  no  people  can  frustrate  the  pur- 
pose of  Providence.     (Isaiah  Iv.  10, 11.) 

"  The  counsel  of  the  Lord  will  stand  forever,  the  thoughts  of  Hb 
heart  from  generation  to  generation."  (Psalm  xxxiii.  II.) 

49.  There  is  personal  freedom  and  universal  neces- 
sity under  God's  government.     A  man  or  a  people,  in 
their  wickedness,  may  refuse  performing  their  task  in 
tiie  affairs  of  humanity,  according  to  the  will  of  God, 
giving  themselves  up  to  wickedness  and  its    conse- 
quences; but  then  other  men  and  other  nations  will 
Garry  out  the  purpose  of  Providence. 

"  Instead  of  the  thorn  shall  come  up  the  fir-tree,  and  instead  of 
the  nettle  shall  come  up  the  myrtle  j  and  it  shall  be  unto  God  for  a 
name,  for  an  everlasting  sign,  that  it  shall  not  be  cut  off."  (Isaiah 
IT.  13.) 

60.  No  human  reason  can  comprehend  the  great  I 
AM  ;  no  mortal  tongue  can  utter  His  praise.     "  The 
Lord  is  in  heaven,  and  thou  art  on  earth;  therefore, 
let  thy  words  be  few."     (Eccles.  v.  1.) 

61.  God  has  revealed  so  much  of  His  nature  to  man, 
as  is  necessary  to  his  perfection  and  happiness.     "We 
know  of  His  grace,  justice,  and  righteousness  on  earth, 
and  also  that  He  delights  therein.     (Jeremiah  ix.  23.) 

(a  ^  I§  th«w  no  conflict  between  Ood'i  will  »nd  the  free  will  of  man  r  (48.1 
rt.V  L«  fruVtrat.  Q^d'8  purpogs?  (49.)  Which  is  the  law  in  thU  re.j^cU 
rtft  V. w?"o£ kuow evJry  thing  coocinJng  God?  (51.,  What  h*.  Qod  l» 
f  * 


52.  This  knowledge  becomes  to  man  the  source  ol 
perfection  and  happiness,  if  he  obeys  the  divine  com- 
mandment "Ye  shall  walk  after  God  your  Lord, 
ye  shall  fear  Him,  observe  His  commandments,  obey 
His  voice,  worship  Him,  and  cling  to  Him.  (Deut 
xiii.  6.) 


/Jr  ADDENDUM.    XL 

/  (a)  The  words  "  Ye  shall  obey  His  voice,"  in  the  Bible,  always  signify, 
man  should  under  all  circumstances  obey  God's  revelations  in  human  reason 
and  conscience.  Whatever  one  knows  to  be  right,  true,  or  good,  he  must 
have  the  moral  courage  to  utter  and  to  do.  Whatever  one  knows  to  be 
wrong,  false,  cruel,  foolish,  or  wicked,  he  must  have  the  moral  courage  to 
denounce  and  to  shun. 

(b)  The  words   in  the  Bible,  "Ye  shall  walk  after  God  your  Lord," 
•ignify : 

j.  Man  should  diligently  inquire  into  the  words  and  works  of  God  to  b«- 
come  wise ;  for  the  path  of  wisdom  is  to  seek  God  in  His  works  and  wotds. 
The  fear  of  the  Lord  is  the  beginning  of  wisdom  j  to  know  of  Him  all  man  it 
permitted  to  know,  is  the  height  of  all  wisdom  j  for  God  is  the  cause  of  all 
causes  and  the  reason  of  all  reason.  (Psalm  xix.  and  civ.  j  Job  xxxviii.  and 
xxxix. ;  Isaiah  xL  25,  26;  Psalm  cxi.  10;  Proverbs  i.  7.) 

a.  In  God's  works  and  words  we  should  learn  and  admire  His  wisdom, 
goodness,  and  justice,  and  be  prompted  to  imitate  these  excellencies ;  for  the 
path  of  righteousness  and  piety  is  to  imitate  God's  sublime  perfection.  Hap- 
piness and  perfection  can  be  acquired  only  in  the  path  of  wisdom  and  right- 
eousness. Therefore,  "  to  walk  after  God  "  is  to  fulfill  our  destiny.  (Deut. 
x.  12,  13  ;  Jeremiah  ix.  22,  23;  Micah  vi.  8.) 

(c)  We  can  not  be  all-wise,  omniscient,  and  omnipotent,  as  God  is ;  still 
we  might  be  very  wise,  know  much  of  God's  creation,  encircle  the  earth, 
penetrate  the  depth  of  the  oceans,  roam  through  immense  space,  and  em- 
brace with  our  intellect  the  past,  present,  and  future.     We  can  not  be  all- 
just,  most  gracious,  benevolent,  and  merciful  as   God  is  5  still  we  might  be 
very  kind,  just,  benevolent,  benign,  and  merciful,  such  as  no  other  earthly 
creature  can  be.     Our  will  may  be  so  free    that  we  do  only  that  for  which 
we  have  the  noblest  motives.     O-ir  conscience  may  be  so  sublime  that  we 
perceive  directly  the  will  of  God       Our  love  may  be  so  expanded  as  to  em- 
brace   God  and    His   creation,  and    this   is  moral  perfection,  holiness,  and 
happiness. 

(62.)  H>>w  will  tbi*  ku  •  wi."Ur  l*»conm  lu   umu  the  Houroe  of  perfection  and 


—26— 

T. 

THE  HUMAN  BEINft. 

53.  Man  consists  of  body  and  soul.  The  body  is  an 
animal  organism ;  the  soul  is  the  principle  that  thinks 
and  wills,  vivifies  and  governs  the  body. 

"  And  God  the  Lord  formed  man  (out  of  the)  dust  of  the  ground, 
and  breathed  into  his  nostrils  the  soul  of  life  j  and  man  became  a 
living  being."  (Genesis  ii.  7.) 


ADDENDUM. 

Although  man  according  to  his  body  is  an  animal,  he  is  aa  such  superior  to 
all  creatures.  This  is  manifest  in  his  erect  posture,  keen  and  intelligent 
eyes,  his  fine  shaped  head,  and  expressive  countenance,  and  above  all  in  hia 
organs  of  speech  and  song,  capable  of  variation  of  sounds,  to  express  and  con- 
rey  the  most  sublime  thoughts  and  sentiments. 

54.  The  soul  of  man  is  called  in  the  Bible,  the  image 
of  God,  because  it  is  gifted  with  Godlike  capacities. 

"  And  the  Lord  created  man  in  His  image,  even  in  the  image  of 
the  Lord  He  created  him,  male  and  female  He  created  them." 
(Genesis  i.  27.) 

55.  The  capacities  of  the  soul  are  of  two  kinds,  the 
intellectual  and  moral. 

56.  The  intellectual  capacities  of  the  soul  are  per- 
ception,  conception,    memory,   imagination,  self-con- 
Bciousness,  and  reason. 

M  Verily,  it  is  the  spirit  in  man,  and  the  soul  of  the  Almighty  that 
gireth  them  reason."  (Job  xxxii.  8.) 

(53.)  What  is  the  body,  and  what  the  goul?  (64.)  Why  is  ruan*i  soul  called  in 
the  Bibl>-  the  image  of  God  ?  (55. j  H..w  mauy  kiads  of  capacities  bus  the  goal? 
J6».i  Which  aru  tlie  iutulluctoal  capacities? 


—27— 
ADDENDUM.    XIII. 

(a)  These  capacities  are  capable  of  so  immense  a  development  that  man 
may  become  a  prophet  who  conceives  directly  the  will  and  purpose  of  God  in 
His  works  and  words.     (Job  xxxv.  u  ;  Numbers  xii.  6-8.) 

(b)  By  his  intellectual  capacities,  furthermore,  man  understands  the  objects 
of  nature,  their   utility  or   inutility;  knows  himself,  his  merits  and  demerits, 
virtues  and  vices,  desires,  hopes,  and  propensities ;  he  discriminates  between 
what  U  proper  or  improper,  just  or  unjust,  right  or  wrong,  good  or  bad. 

(c)  No  earthly  creature  besides  man  is  capable  of  thinking  of  the  infinite 
Deity  and  His  will ;  for  none  can  discriminate  cause  and  effect  to  the  extent 
to  reach  the  first  cause — God.     God    revealed  Himself  to  man  only.     No 
other  of  the  known  creatures  becomes  conscious  of  the  universe,  its  laws,  its 
harmony  and  unity  ;  hence  among  all  known  creatures,  it  U  to  man  f-rst  and 
foremost,  that  the  universe  exists.     Therefore,  he  stands  so  much  nearer  to 
the  Deity  than  the  other  creatures,  who  know  neither  Hun  nor  His  works 
and  words. 

(d)  None  of  the  known  creatures  besides  man  knows  that  He  knows  and 
reasons  on  His  reason. 

57.  The  moral  capacities  of  man  are,  will,  conscience, 
love,  the  power  to  attain  happiness  and  perfection,  and 
the  desire  to  know  God  and  His  will,  in  order  to  wor- 
ship Him. 

"  For  with  thee   is  the  source   of  life,  we   behold   light  in   thy 
light."     (Psalm  xxxvi.  10.) 

58.  The  will  of  man  may  become  entirely  free  in 
all  moral  points  of  view,  to  choose  the  good  and  shun 
wickedness. 

"Behold  I  have  given  before  thee  this  day  the  life  and  the  good, 
and  the  death  and  the  evil."     (Deut.  xxx.  15.) 

59.  Man's  will  is  morally  free,  if  in  his  doings  and 
omissions  he  is  guided  by  good  motives  only,  to  the 
best  of  his  knowledge. 


ADDENDUM.    XIY. 

As  long  as  evil  propensities  govern  man  to  choose  that  which  is  wicked, 
he  is  not  free  $  he  is  under  the  control  of  animal  appetites  and  irrational 
necessity. 

(87.)  Which  are  man1!  moral  capacities?  (68.)  What  may  the  will  of  man 
become?  (69.)  Wheu  If  man'*  will  frevt 


—28—      • 

60.  Conscience,  or  the  sense  of  duty,  is  man's  in- 
born impulse  prompting  him  to  respect  and  to  do  what- 
ever  is    right,   to  despise   and  to   shun  whatever   is 
wrong,  to  the  best  of  his  knowledge. 

61.  It  is  in  the  nature  of  sound  conscience  to  rejoice 
when  we  do  right,  and  to  mourn  when  we  do  wrong. 

"  The  mouth  of  the  righteous  will  utter  wisdom,  and  his  tongue 
will  speak  judgment.  The  law  of  his  Lord  is  in  hi*  heart,  none  of 
his  steps  will  slip.  (Psalm  xxxvii.  30,  31.) 


ADDENDUM.    XV. 

Conscience  is  innate  and  universal,  and  every  human  being  acknowledges 
the  principle,  that  right  is  right  and  wrong  is  wrong  before  his  own  tribunal. 
The  definition  of  right  and  wrong,  being  the  office  of  the  reason,  necessarily 
differs  widely,  without  effecting  the  principle,  however. 

62.  Love  is  man's  inborn  impulse  prompting  him  to 
do  good  to  others  and  to  protect  them  from  evil  or 
harm,  to  wish  them  well  and  rejoice  over  their  suc- 
cess and  happiness. 

ADDENDUM.    XIV. 

At  no  matter  can  exist  without  the  force  of  attraction,  there  can  be  no 
man  without  love.  The  child  loves  his  parents,  sisters,  brothers,  teachers, 
playmates,  and  benefactors.  Parents  love  their  children  and  teachers  love 
thfir  pupils.  We  all  love  our  friends,  our  benefactors,  our  birth  place,  our 
country,  etc.  Every  person  loves. 

63.  No  man  was  ever  perfectly  content  with  what 
he  had,  was,  or  knew  ;  because  his  soul  is  imbued  with 
the  desire  to  possess  all  the  means  for  attaining  per- 
fection and  happiness.     (Exodus  xxxii.  13,  18.) 

"  These  will  be  abundantly  satisfied  with  the  fatness  of  thy  house, 
and  of  the  stream  of  thy  delights  wilt  thou  give  them  to  drink." 
(Psalm  xxxvi.  9.) 

(60.)  What  Is  moral  conscience?  (61.)  What  more  Is  in  th*  nature  of  co«- 
•cieuce .'  (62.)  What  is  love?  (63.)  How  do  we  know  that  man  yoaroi  »ft«r 
perfection  and  Uappinesi? 


—29—  < 

64.  The  capacities  of  the  soul  may  remain  undevel- 
oped, neglected,  in  part  or   entirely;    but  God    has 
given  them  to  man  to  be  developed  and  used,  in  order 
to    guide  him   to   human  perfection   and  happiness. 
(Proverbs  xix.  8;   Deut.  xxxii.  5;   Lamentations  iii. 
38,  39.) 

"Lo,  this  also  did  I  find,  that  God  hath  made  man  upright,  and 
they  have  sought  many  devices."  ( Ecclesiastes  vii.  29.) 

65.  It  is  man's  destiny  on  earth  to  attain  human 
perfection   and  happiness,  to  enjoy  it  here  and  here- 
after. 

**  The  righteous  shall  blossom  like  the  palm  tree,  he  shall  sprout 
like  a  cedar  of  Lebanon;  those  who  are  implanted  in  the  house  of 
God  shall  blossorrrin  the  courts  of  our  Lord."  (Psalm  xcii.  13,  14.) 

66.  Man  can  attain  human  perfection  and  happiness 
on  earth  only  among  men  and  by  the   conscientious 
performance  of  his  duties  to  them. 

"  It  is  not  good  for  man  to  be  alone."     (Genesis  ii.  18.) 

67.  These  duties  are  revealed  to  man  in  his  reason 
and  conscience,  and  in  the  word  of  God. 

"He  hath  told  thee,  O  man,  what  is  good,  and  what  God  re- 
quireth  of  thee ;  nothing  else  but  to  do  justice,  to  love  kindnesi,  and 
to  walk  in  submission  to  thy  God."  (Micah  vi.  8,) 


YI. 

LIFE  ETERNAL. 

68.  On  earth,  the  perfection  attained  in  wisdom  and 
righteousness  is  the  only  source  of  true  happiness. 

H  If  the  mountains  shall  move,  and  the  hills  quake,  my  grace 
shall  not  desert  thee,  and  my  covenant  of  peace  shall  not  fail,  saith 
thy  merciful  God."  (Isaiah  liv.  10.) 


(64.)  Hai  man  the  power  to  neglect  himself  ?  (65.)  What  Is  man's  destiny  on 
aarth?  (60.)  Can  man  secluded  from  society  attain  perfection?  (67.)  Wh«r« 
»r*  these  4uties  revealed?  (68.)  Which  is  on  earth  the  source  of  happiue*s  ? 

\ 


—so- 
so.  In  life  eternal,  being  the  continuation  of  this 
fife,  the  perfection  attained  in  wisdom  and  righteous- 
ness must  be  the  main  source  of  true  happiness  to  the 
pure  soul ;  as  the  consciousness  of  guilt  and  criminal 
self-neglect  must  be  the  main  source  of  grief  and 
remorse. 

"  Thine,  O  Lord,  is  grace,  for  thou  wilt  recompense  every  mao 
according  to  his  work."     (Psalm  Ixii.  23.) 


ADDENDUM. 

Man's  soul  is  immortal,  because — 

(a)  It  is  the  image  of  God.    (Genesis  i.  27 ;  ix.  6.) 

(b)  It  expects  to  be  immortal.     This  expectation  is  impressed  upon  it  by 
Its  Creator,  and  is  therefore  universal.       (Job  xi.  i8j   Jeremiah  xxxi.  17 j 
Prov.  xxiii.  18;  xxiv.  14;  Psalms  Ixii.  6  and  Ixxi.  5.) 

(c)  God  has   given  it  desires  which  can    not    be  realized   and  qualities 
which  can  not  be  exercised  on  earth.     (Deut.  iii.  23,  etc.;  Exodus   xxxiii. 
17  to  20.) 

(d)  The  mental  and  moral  qualities  of  good  men  increase  steadily  as  their 
physical  energies   decrease.     (The  last  hours  of  Jacob,  Moses,  Elijah,  and 
Elisha.) 

(e)  Intellect  is  as  indestructible  as  every  other  element.     (Job  xxviii.) 

(f  )  God  being  all-wise  would  not  destroy  the  intellect  He  created ;  being 
all-good  He  would  not  disappoint  the  highest  hope  with  which  He  impressed 
as ;  and  being  all-just  He  could  not  have  commanded  man  only  to  subordi- 
nate his  carnal  inclinations  to  his  spiritual  welfare,  if  the  soul  was  not  destined 
to  everlasting  life.  (Psalm  xvi.  8,  etc;  xlix.  16;  Ecclsiastes  xii.  7  j  Daniel 
xii.  2,  3  j  Deut.  vi.  24.) 

ADDENDUM.    XYm. 

No  man  can  form  a  complete  conception  of  the  nature  of  future  reward 
and  punishment,  as  we  know  only  the  present  state  of  existence.  Still  a 
feint  idea  may  be  entertained  of  it. 

(a)  The  satisfaction  and  peace  of  the  soul  which  accompany  the  recollec- 
tions of  righteousness  and  piety,  follow  us  beyond  the  grave,  and  are  a  natural 
reward  ;  but  the  consciousness  of  guilt  and  wickedness  is  the  torment  of  the 
wkked  on  earth  and  his  hell  in  the  future  state  of  existence. 

(b)  The  knowledge  that  we,  by  our  exertions,  sacrifices,  and  faith,  not- 
withstanding the  beguiling  allurements  of  life  with  its  charms  and  passions, 


(«.}  Which  must  be  the  main  source  of  happineu  or  grief  In  the  eternal  Ufc  t 


—31— 

inn  notwithstanding  the  perpetual  combat  in  ordinary  life  between  righteo«» 
ness  and  wickedness — still  maintained  our  faith  and  confidence  in  God  and 
virtue,  and  triumphing  over  all  obstacles  went  Forth  from  the  struggle  of  lift 
righteous,  pious,  and  confident  in  God's  justice  and  mercy,  is  the  triumph  of 
our  godly  nature,  and  a  sublime  reward  to  every  good  man.  Its  opposite  k 
moral  wretchedness,  the  punishment  of  the  wicked. 

(c)  The    consciousness  of  having  developed  our   moral  and    intellectual 
capacities  according  to  the  will  of  God,  and  elevated  ourselves  to  a  higher 
order  of  spirits,  is  of  itself  a  gracious  reward,  when  egotism  and  carnal  pas- 
sions have  vanished.     And  the  consciousness  of  being  one  of  the  lower  order 
of  spirits,  by  our  own  errors  and  sins,  is  a  mortifying  punishment. 

(d)  The  abilities  attained,  to  enjoy  the  grandure  and  beauty  of  the  intel- 
lectual world,  is  a  source  of  happiness ;  and  the  consciousness  of  its   loss  is 
misery  in  itself. 

(e)  We  have  certainly  no  right  to  expect  of  an  all-just  God,  in  time  or 
eternity,  perfections  not  attained,  blessings  not  deserved,  or  gifts  which  we 
•re  not  prepared  to  enjoy. 


YIL 
THE  THREEFOLD  COVENANT. 

70.  Covenant  signifies  the  mutual  promises  of  two 
or  more  parties,  to  do  or  not  to  do  certain  things. 

71.  The  divine  covenant,  or  God's  covenant,  signi- 
fies God's  promises  to  man,  his  knowledge  thereof,  and 
his  duties  in  consequence  of  this  knowledge. 

72.  Three  covenants  between  God  and  man  are  re- 
corded  in   Sacred  Scriptures:   (1)  the  covenant  with 
man;  (2)  the  covenant  with  the  fathers;  and  (3)  the 
covenant  with  Israel. 

73.  God's  covenant  with  man  commenced  with  Adam 
and  Eve,  and  was  finally  established  with  Noah  and 
his  family. 

"  The  Lord  said  unto  Noah  ind  his  sons  with  him,  saying  :  And 
I,  behold  I  establish  my  covenant  with  you  and  your  seed  after  yoa." 
(Genesis  ix.  8,  9.) 

fTO.)  What  la  tho  moaning  of  the  word  covenant  T    (Tl  )  Wh»t  1»  the 

r^^th^hl2-^  d°rwrnz  •cr*' •""£*"! 

t    (in.)  With  whom  did  God  make  thefint  covenant? 


—32— 

7  4.  The  sign  of  the  first  covenant  is  the  rainbow. 
(Ibid.  13.) 

75.  God's  promises  under  the  first  covenant  are 
these: 

1.  The  laws  of  nature  shall  never  be  changed. 

"  All  the  while  the  earth  remaineth,  seed-time  and  harvest,  cold 
and  heat,  summer  and  winter,  day  and  night,  shall  not  cease."  (Gen- 
esis via.  22.) 

2.  Man,  by  reason  and  labor,  shall  have  dominion 
over  the  living  creatures,  and  subject  matter  and  its 
forces  to  his  control.     (Psalm  viii. ;  Genesis  ix.  2.) 

"  And  the  Lord  blessed  them  (Adam  and  Eve),  and  the  Lord  said 
unto  them,  Be  fruitful  and  multiply,  and  fill  the  earth  and  subdue 
it ;  and  have  dominion  over  the  fish  of  the  sea,  and  over  the  fowl  of 
the  heaven,  and  over  every  living  thing  that  creepeth  upon  the 
earth.  (Genesis  i.  28.) 

3.  By  this  dominion  and  control,  man  shall  secure 
protection  against  natural  evils,  prosperity  on  earth, 
and  steady  progress  in  the  knowledge  of  God  and  Hie 
will.     (Leviticus  xxvi.  3-5;  Deut.  vii.  12-16  ;    Isaiah 
xi.  6-9 ;  Ixv.  17-25. 

«  He  that  tilleth  his  ground  will  have  plenty  of  bread ;  but  he 
that  runneth  after  idle  persons  will  have  enough  of  poverty."  (Pro- 
verbs xxx  viii.  19.) 


ADDENDUM.    XIX. 

Nature  produces  poisons  of  which  man  can  make  healing  medicines.  The 
swamps  and  morasses  exhale  pestilence  and  death,  man  changes  them  into 
fertile  gardens.  Primitive  forests,  extensive  wilds,  or  howling  deserts  breed 
and-  shelter  the  enemies  of  man,  venomous  serpents,  and  ferocious  beasts. 
But  man  changes  forests,  wilds,  and  deserts  into  fertile  fields,  meadows,  or 
flower-gardens.  Wind,  heat,  frost,  dew,  and  rain  are  inimical  to  man  ;  but 

(M.)  Which  it  the  symbol  of  the  first  covenant  ?  (76.)  Which  are  God's 
promise*  under  this  covenant  ?  1,  2,  3. 


—33— 

he  protect!  himself  against  them  by  clothes,  houses,  or  tents,  by  cooling 
•hades  or  cheering  fires.  He  transplants  vegetables  from  zone  to  zone,  and 
almost  as  he  pleases  propagates  them.  He  improves  and  increases  also  the 
animals  which  he  domesticates.  Fire,  water,  and  air  must  do  his  work, 
shape  metals  to  give  him  implements,  propel  his  mills,  machines,  car»,  and 
ships,  and  increase  twenty-fold  his  own  speed  and  power.  Rocks  and 
mountains  are  no  obstacles  in  man's  way,  and  rivers  obstruct  not  his  path. 
He  arrests  the  thunderbolt,  speaks  to  distant  lands  by  the  electro-magnetic 
force,  paints  with  the  light  of  the  day,  and  rides  upon  the  pinions  of  the 
winds.  So  man  is  the  lord  of  creation  by  God's  appointment. 

Civilization  and  prosperity  progress  in  the  same  ratio  among  the  nations  u 
they  realize  God's  covenant  with  man. 

76.  Under  the  first  covenant  it  is  man's  duty — 

1.  To  acquire  as  much  knowledge  as  reason  reveals, 
of  the  forces  and  laws  of  nature,  and  its  visible  beings, 
(Psalm  civ.) 

"  Lift  up  your  eyes  on  high,  and  see  who  hath  created  these  5  He 
that  bringeth  out  their  hosts  by  number ;  that  calleth  them  all  by 
name ;  from  Him  who  is  great  in  might,  and  strong  in  power,  none 
escapeth."  (Isaiah  xl.  26.) 

2.  To  work  and  toil  in  harmony  with  this  knowl- 
edge, for  the  security  and  prosperity  of  man. 

M  If  thou  eatest  of  the  labor  of  thy  hands,  thou  shall  be  happy, 
and  it  will  be  well  with  thee."  (Psalm  cxxviii.  a.) 

3.  To  be  grateful  to  his  Maker  for  the  reason,  ener- 
gies, dominion,  and  control  given  him. 

"  And  thou  wilt  eat,  and  thou  wilt  be  satisfied,  and  thou  shalt 
praise  God  thy  Lord  for  the  goodly  land  which  He  hath  given  thee."* 
(Deut.  viii.  10.) 

4.  To  advance  in  the  correct  knowledge  of  God  and 
His  will,  and  lead  a  life  of  righteousness,  to  the  best 
of  his  knowledge.     (Psalm  xix.) 

"  Great  are  the  works  of  God,  scrutable  to  all  who  delight  in 
them.  Glorious  and  majestic  is  His  doing,  and  His  righteousness 
endureth  forever."  (Psalm  cxL  I,  3.) 

<7*.}  What  it  raan'i  duty  under  the  first  covenant  ?  I,  2,  3,  4. 


—34— 

77.  In  this  covenant  God  was  revealed  as  JElohim, 
the  Creator  and  Ruler  of  the  universe,  the  Almighty. 

78.  The  natural  wants  of  man,  labor  and  the  pro- 
gress of  science,  are  the  means  of  Providence,  to  extend 
this  covenant  to  the  whole  human  family. 

79.  The  main  truths  revealed  in  this  covenant  are : 
(1)  the  superiority  of  mind  over  matter ;  (2)  the  superi- 
ority of  man  to  physical  nature  and  its  visible  beings ; 
and  (3)  the  immediate   connection  between  God  and 
man,  appointed  by  the  Almighty  Himself j  to  hoid  do- 
minion over  a  part  of  His  works. 


ADDENDUM.    XX. 

This  covenant  has  been  disregarded  by  most  all  writers  on  Bible  religion  j 
and  yet  it  is  the  very  ground-work  of  the  system  of  ethics  and  religion  taught 
in  the  Bible.  It  refutes  Paganism,  which  deified  natural  forces  and  natural 
objects,  and  placed  man  in  subjection  to  them.  It  elevates  man  high  above 
all  creatures,  and  places  him  to  the  middle  between  God  and  the  material 
universe.  He  is  God's  agent  on  earth  and  continues  His  work.  It  replace* 
iron  fate  by  the  dominion  of  reason,  and  lays  the  foundation  to  the  sover- 
eignty of  justice,  liberty,  and  peace  on  earth.  It  sanctifies  labor,  and  indi- 
cates how,  by  reason's  progress,  hard  labor  will  decrease,  the  means  of 
subsistence  and  security  multiply,  and  civilization  advance.  It  exalts  God  to 
the  Lord  of  the  universe,  and  accords  to  the  mind  the  dominion  over  matter. 

80.  God's  covenant  with  the  Fathers  was  made  with 
Abraham,  and  his  seed  by  Isaac  and  Jacob.     (Genesis 
xviii.  7,  19;  xxviii.  4,  14;  xxxv.  9-12.) 

"  And  I  will  remember  my  covenant  with  Jacob ;  and  also  my 
covenant  with  Isaac;  and  also  my  covenant  with  Abraham  will  ! 
remember;  and  I  will  remember  the  land."  (Leviticus  xxvi.  42.) 

81.  Abraham,    Isaac,   and    Jacob    are    called    the 
Fathers,   or   the   Patriarchs,  because   they  and   their 
wives  were  the  ancestors  of  the  Hebrew  people. 


(77.)  How  WM  God  revealed  in  this  covenant  ?  (78.)  Which  are  the  mean*  to 
extend  thil  covenant?  (79.)  Which  are  the  main  truths  rerealcd  ih-tvin?  ife<--.;. 
With  whom  was  the  Recent!  covenant  made?  l81.)  Whj  »r«  Abraham, 
•ad  Ja<4>b  called  the  Fathers  1 


—35— 

82.  The  Book  of  Genesis  teaches  that  the  ancestors 
of  the  Hebrew  people  were  better  men  and  better  wo- 
men, had  a  better  knowledge  of  God  and  His  will,  of 
man,  and   his  nature  and  wants,  than  those   among 
whom  they  lived;  that  they  walked  before  God  and 
man  in  uprightness  and  righteousness  to  the  best  of 
their  knowledge ;  and  that  they  lived  in  obedience  to 
the  first  covenant  by  tilling  the  ground  and  domesti- 
cating   animals.     Therefore,   God    selected    them    to 
make  His  covenant  with  them  for  the  blessing  of  man- 
kind. 

83.  The  sign  of  the  second  covenant  is  circumcision. 
(Genesis  xvii.  10-13 ;  Leviticus  xii.  3.) 

84.  God's  promises  under  the  second  covenant  are 
these : 

1.  Abraham  and  his  seed,  by  Isaac  and  Jacob,  shall 
possess  a  correct  knowledge  of  God  and  His  will,  to  be 
unto  them  the  means  of  walking  before  God  and  be- 
coming perfect. 

"  And  I  will  establish  my  covenant  between  me  and  between  the* 
•nd  between  thy  seed  after  thee  to  their  generation,  to  an  everlasting 
covenant,  to  be  unto  thee  the  Lord,  and  to  thy  teed  after  thee." 
(Genesis  xvii.  7.) 

2.  The   seed  of  Abraham  shall  become  a  civilized 
nation  on  the  principles  of  the  moral  law.     (Genesis 
xxxv.  10.) 

3.  They  shall  be  given  a  land  of  their  own,  the  land 
of  Canaan,  to  realize  in  practical  life  the  blessings  ot 
the  two  covenants.     (Genesis  xvii.  8;  xxxiv.  12.) 

4.  They  shall  be  a  blessing  to  all  men  by  the  pro- 
mulgation of  a  correct  knowledge  of  God  and  His  will. 
(Genesis  xii.  2,  3;  xxii.  18;  xxvi.  4;  xxviii.  14.) 

"  And  Abraham  will  surely  grow  to  a  great  and  mighty  nation, 
and  there  shall  be  blessed  by  it  all  the  nations  on  earth."  (Genesis 
xviii.  1 8.) 


(82.1  Why  did  Qod    select   them   for  this  covenant?     (83.)  Which  ii    the  nign 
•f  the  second  covenant?     (84.)  Which  are  God '•promise*  ntider  the  leeoad  on**. 

*»T.t  ?  i,  a,  s,  4. 


—36— 

85.  Under  the  second  covenant,  God  was  made 
known  as  El-Shaddi,  the  benign  and  almighty  pre- 
server and  guardian  of  the  human  family,  as  He  ie 
manifested  in  the  moral  law. 

"  And  the  Lord  appeared  to  Abraham,  and  said  unto  him,  I  am 
El-Shaddi  i  walk  chou  before  me,  and  be  thou  perfect."  (Gcocw 
xvii.  i. 


ADDENDUM.    XXI. 

The  moral  law  as  the  foundation  or  personal  and  national  happiness,  »  the 
universal  idea  in  the  second  covenant.  Men  living  isolated,  or  in  small 
groups,  obedient  to  the  conditions  of  the  first  covenant  (excepting  hunting, 
pillaging,  and  ravaging  tribes],  could  not  feel  the  want  of  a  better  knowledge 
of  the  moral  law,  which  regulates  the  conduct  of  man  to  man  as  social  beings, 
But  with  the  increase  and  closer  contact  of  men,  a  belter  knowledge  ot 
the  moral  law  became  a  necessity.  It  was  the  main  lesson,  under  the  second 
covenant,  for  the  Patriarchs  to  impart  to  their  cotemporaries.  However 
imperfect  their  knowledge  of  the  Deity  may  have  been  (Exodus  vL  3.), 
•uperior  knowledge  of  the  moral  law  is  exemplified  in  their  lives. 

86.  The  duties  of  the  children  of  the  second  cove- 
nant under  it  are : 

1.  To  acquire  as  much  knowledge  as  reason  reveals, 
of  God  and  His  will,  of  man  and  his  wants. 

2.  To  lead  a  life  of  virtue  and  purity  before  God, 
of  justice,  peace,  usefulness,  and  charity  to  man. 

87.  The  natural  desire  of  man  to  reach  perfection, 
to  know  better  and  to  do  better,  and  his  love  of  free- 
dom,  are  the  means  of  Providence  to  extend  this  cove- 
nant to  the  whole  family  of  man. 

88.  The   lesson   taught   by  the  second  covenant  is 
this  :  Without  righteousness  no  human  perfection,  and 
without  perfection  no  real  happiness  to  individuals  or 
nations. 


(85.)  How  was  God  made  known  iu  this  covenant  ?  (86.)  Which  are  the  duties 
under  the  •ecuud  covenant  ?  (87.)  Which  are  the  mean  ot  Providence  to  ex- 
tend thin  covenant?  iStt.;  Which  is  the  kbbon  taught  in  the  second  covenant  1 


—37— 

89.  God's  covenant  with  Israel  was  made  with  the 
Hebrew  people  at  Mount  Horeb.     (Deut.  v.  2.) 

"  The  day  when  thou  stoodst  before  God  thy  Lord  at  Horeb,  when 
God  said  unto  me,  Assemble  the  people  unto  me,  and  I  will  let  them 
hear  my  words,  that  they  may  learn  to  fear  me  all  the  day  which 
they  may  live  on  earth,  and  teach  their  children."  (Deut.  iv.  10.) 

90.  The  descendants  of  Abraham,  Isaac,  and  Jacob, 
are  called   Israel,    or   the   people   of  Israel,  because 
Jacob  was  called  Israel,  "  Prince  of  the  Lord,"  after 
many  sorrows  and  afflictions  had  purified  and  elevated 
his  soul.     (Genesis  xxxv.  10.) 


ADDENDUM.    XXIL 

Israel  having  increased  in  Egypt  to  600,000  men,  had  become  numerous 
enough  to  form  an  independent  nation.  Having  maintained  among  a  hos- 
tile people,  under  oppression  and  slavery,  his  peculiar  names,  language,  tradi- 
tions, doctrines,  and  a  patriarchal  form  of  government,  distinct  and  entirely 
different  from  the  Egyptian — Israel  possessed  the  main  elements  of  nation- 
ality. Most  of  the  people  having  been  the  laborers  of  Egypt,  they  were 
skilled  in  the  arts  of  that  country,  as  many  of  their  wise  men  were  schooled 
in  the  sciences  of  the  ancient  Egypt ;  therefore,  Israel  possessed  also  the  main 
element  of  independence.  Having  thus  adhered  to  the  conditions  of  the 
two  covenants,  God  redeemed  Israel  from  Egypt,  •  to  fulfill  in  him  the 
promises  of  the  second  covenant,  and  make  with  him  the  third. 

91.  The  sign  of  the  third  covenant  is  the  Sabbath. 
(Exodus  xx.  11 ;  xxxi.  16,  17.) 

92.  God's  promises  under  the  third   covenant   are 
these : 

1.  Israel  under  the  special  protection  of  God,  shall 
be  the  chosen  people,  to  possess  forever,  and  to  pro- 
mulgate among  all  nations  and  tongues,  the  true 
knowledge  of  the  one,  almighty,  all-wise,  and  most 
holy  God  and  His  will.  (Exodus  xix.  5,  6 ;  Deut. 
vii.  6  ;  xxxiii.  29 ;  Isaiah  xli.  8-17  ;  xlvi.  1-8,  21-23.) 


(89.)  With  whom  wan  the  third  covenant  made  ?  (90.)  Why  are  the  children 
of  Abraham,  Isaac,  and  Jacob  called  Israel?  (91.)  Which  ia  the  sign  of  thl» 
Mvenant? 


—38— 

**  Ye  are  my  witnesses,  saith  God,  and  my  servant  whom  I  have 
chosen."  (Isaiah  xliii.  10.) 

2.  In  the  land  of  Canaan,  Israel  shall  be  a  civilized 
nation,  on  the  principles  of  the  moral  law,  as  long  as 
he  shall   faithfully  discharge   the   obligations   of  the 
covenant. 

u And  thou  shalt  observe  his  ordinances  and  his  commandments, 
which  I  command  thee  this  day,  that  it  may  be  well  with  thee  and 
thy  children  after  thee,  and  thy  days  be  long  upon  the  land  which 
God  thy  Lord  giveth  thee  all  the  days."  (Deut.  iv.  40.) 

3.  If  Israel  shall  fail  to  discharge  the  obligations  of 
the  covenant,  he  shall  be  punished,  and  even  dispersed 
among  hostile  nations;  but  God  will  never  utterly  re- 
ject him,  nor  annul  the   covenant   with   His   chosen 
people.     (Leviticus  xxvi.   27-45;     Deut.   iv.   25-31; 
Jeremiah  xxx.  10,  11 ;  xxvi.  35-37.) 

"  And  ye  shall  know  that  I  am  in  the  midst  of  Israel,  and  I  am 
God  your  Lord,  and  none  besides,  and  they  shall  not  put  to  shame 
my  people  forever."  (Joel  ii.  17.) 

4.  In  his  dispersion,  in  all  lands  and  generations, 
Israel   shall   be  the  custodian  and  expounder  of  the 
true  knowledge  of  God  and  His  will,  until  the  human 
family  shall  have  entered  the  threefold  covenant  be- 
tween God  and  man.     (Isaiah  ii.  1-4;    Ezekiel  xvi 
60 ;  Zachariah  viii.  20-30 ;    Psalm  cv.  7-10.) 

"  Thou  wilt  give  truth  to  Jacob,  grace  to  Abraham,  as  thou  hast 
sworn  to  our  fathers  from  days  of  yore."  (Micah  vii.  20.) 


ADDENDUM.    XXHL 

Had  Israel  always  obeyed  the  law  of  God,  its  land  would  have  become  the 
great  school  of  humanity.  Having  sinned  it  was  dispersed  among  the  nation, 
thus  to  carry  the  divine  right  and  light  to  all  parts  of  the  globe.  A»  long  * 


(«2,)  Which  are  the  promises  under  the  third  covenant  ?  1,  2,  3,  4? 


—39— 

withentic  history  records,  Israel  stood  on  the  ground  of  opposition  to  afl  man- 
kind— the  struggle  of  truth  and  error,  justice  and  injustice,  is  as  old  as  man — 
»nd  Israel's  sufferings  among  the  nations  have  proceeded  from  that  opposi- 
tion. But  whenever  truth  and  justice  will  be  triumphant,  Israel's  opposition 
ind  suffering  will  be  ended.  "  Their  seed  shall  be  known  among  the  na- 
tions, and  their  offspring  among  peoples ;  all  who  see  them  will  know  them 
that  they  are  the  seed  blessed  of  the  Lord."  (Isaiah  Ixi.  9  ;  Ixv.  13.) 

93.  In  the  third  covenant,  God  was  made  known  as 
Yehovah,  pronounced  Adonoi,  the  one  and  eternal  God. 
(Exodus  iii.  14,  15 ;  xxxiv.  6,  7.) 

94.  In  the  third  covenant  it  is  man's  duty — 

1.  To  acquire  a  correct  knowledge  of  God  and  Hi« 
will,  as  revealed  in  His  works  and  words. 

"  And  thou  shalt  know  this  day  and  reflect  in  thy  heart,  that  God 
it  the  Lord  ;  in  heaven  above  and  on  earth  below,  there  M  none 
beside."  (Deut.  iv.  39.) 

2.  To   announce   and   promulgate   this  knowledge, 
boldly  and   publicly,  by  means  of  reason   and    love. 
(Deut.  vi.  6-9;  xi.  18-20.) 

"  And  I  will  speak  of  Thy  testimonies  before  kings,  and  I  will  not 
be  ashamed."  (Psalm  cxix.  46.) 

3.  To  be  a  servant  of  the  Most  High  in  sincere  love 
of  truth  and  righteousness,  in  the  dispensation  of  jus- 
tice and  charity,  and  the  desire  to  elevate  man  to  per- 
fection and  happiness.     (Deut.  x.  12,  13.) 

"And  thou  shalt  love  God  thy  Lord  with  all  thy  heart,  with  aO 
thy  soul,  and  with  all  thy  might."  (Deut.  vi.  5.) 

4.  To  worship  in  love  and  truth  the  One  and  Eternal 
God,  and  none  beside  Him. 

"Thou  shalt  be  perfect  with  God  thy  Lord."     (Deut  XTffi.  ij.) 

(83.)  By  what  name  was    Ood  made  known    In  the  third  covenant?    (W.) 
which  are  the  duties  under  this  covenant  ? 


ADDENDUM.     XXIY. 

lc  i>  not  Israel'*  political  restoration,  the  re-establishment  of  a  throne,  th« 
reinstitution  of  a  sacrificial  polity,  or  the  coining  of  a  redeeming  Messiah, 
which  the  Bible  promises  or  predicts.  It  is  the  final  and  universal  triumph 
of  truth,  righteousness,  liberty,  and  justice,  to  which  the  prophets  point. 
Every  person  contributing  to  the  achievement  of  this  great  purpose  is  a 
Messiah  and  a  messenger  of  the  Most  High.  The  habitable  world  must  be- 
come one  holy  land,  every  city  a  Jerusalem,  every  house  a  temple,  every 
table  an  altar,  every  person  a  priest  of  the  Most  High,  his  own  prince,  priest, 
»nd  prophet.  This  is  the  kingdom  of  God,  the  hope  of  mankind,  the  mission 
of  Israel. 


Tin. 

THE  LAW  OF  THE  COVENANT. 

95.  A  Mitsvah  is  a  Biblical  commandment  contained, 
either  expressed  or  implied,  in  the  Decalogue. 

"  And  He  (God)  told  you  His  covenant,  which  He  commanded 
you  to  do,  even  the  Ten  Words,  and  he  wrote  them  upon  two  tables  ol 
none."  (Deut.  iv.  13.) 

96.  It  is  expressed  in  the  Decalogue,  for  example, 
to  honor  father  and  mother,  and  it  is  implied  to  sup- 
port them  honorably.     So  every  commandment  of  the 
Decalogue  expresses  certain  duties  and  implies  others. 


THE   DECALOGUE. 

97.  The  Decalogue,  Exodus  xx.  2  to  17,  and  Deut 
v.  6  to  18,  is  divided  in  "Ten  Words,"  and  reads  thus : 

I.    WORD. 

I,  God,  am  thy  Lord  who  brought  thee  out  of  the  land  of  Egypt,  out  at 
the  house  of  bondage.     Thou  shalt  have  no  other  lords  before  me. 


i»6.)  What  is  Mitsvah?     (96.)  Give  an   example  ot   duties    expr« 
plied.     0*7.)  The  Decalogue. 


—41— 


Thou  shalt  not  make  unto  thee  any  graven  image,  or  any  likeness  (of  any 
thing)  which  U  in  the  heaven  above,  or  which  is  on  the  earth  beneath,  or 
which  U  in  the  water  under  the  earth.  Thou  shalt  not  bow  down  to  them 
nor  cause  them  to  be  served,  for  I,  God  thy  Lord,  a  jealous  Power,  visit  the 
Iniquity  of  parents  upon  children,  upon  the  third  and  fourth  (generations)  of 
diem  who  hate  me,  and  bestow  grace  on  the  thousandth  (generation)  oi 
them  who  love  me  and  keep  my  commandments, 

III.  WORD. 

Thou  (halt  not  take  the  name  of  God  thy  Lord  in  vain,  for  God  will  oat 
bold  him  guiltless  who  will  take  His  name  in  vain. 

IV.  WORD. 

Remember  the  Sabbath  day  to  sanctify  it.  Six  days  shalt  them  labor  and  dc 
*ii  thy  work,  and  the  seventh  day  is  a  Sabbath  to  God  thy  Lord  (when), 
JKW  shalt  not  do  any  work,  thou  and  thy  son  and  thy  daughter,  thy  maa- 
Krvant,  and  thy  maid-servant,  and  thy  cattle,  and  thy  stranger  who  is  within 
thy  gates ;  for  in  six  days  God  made  the  heaven  and  earth,  the  sea  and  all 
that  is  therein,  and  he  rested  on  the  seventh  day.  Therefore,  God  blessed 
the  seventh  day  and  sanctified  it.* 

V      WORD. 

Honor  thy  father  and  thy  mother,  chat  thy  days  be  prolonged  upon  the 
Mil  whic  hGod  thy  Lord  giveth  thee.f 

<a     •VOKD. 
Thou  thalt  not  kill. 

VII.      WORD. 

Thou  shalt  not  commit  lewdness.J 

Till.     WORD. 

Thou  shalt  not  steal. 

IX.    WORD. 

Thou  shalt  not  utter  false  witness  on  thy  neighbor. 


•Dent.  T.  12,  etc.,  the  IV.  Word  reads  thug  :  Observe  the  Sabbath  day  to 
tanotify  it  as  God  thy  Lord  commanded  thee,"  etc.,  as  above,  then  it  concludes  • 
"That  there  may  rest  thy  man-servant  and  thy  maid -servant  like  thee  And 
thou  shalt  remember  that  thou  want  a  bondsman  in  the  land  of  Egypt,  and  God 
thy  Lord  brought  thee  out  from  there  with  a  strong  hand  and  an  outstretched 
urm:  therefore,  God  thy  Lord  commanded  thee  to  make  the  Sabbath  day  " 

tDe»t.  v.  16,  is  added,  "And  that  it  may  go  well  with  thee,  upon  the  toll 
wbich,"  etc. 

ISo  Ibn  Ezra.  Saadiah  and  others  understand  the  Hebrew  term. 
Dent.  v.  18  ;  this  commandment  readi  :     "Thou  shalt  not  utter  vain  witnes* 
Mi  thy  neighbor." 


—42— 

X.    WORD. 

Thou  shalt  not  covet  thy  neighbor's  house.  Thou  shalt  not  covet  thy 
neighbor's  wife,  or  his  man-servant,  or  his  maid-servant,  or  his  eye,  or  his  ass, 
or  any  thing  that  is  thy  neighbor's. §  t, 

100.  A  command  meat  is  either  commendatory,  to 
do  so,  then  it  is  called  W#  m¥2  Mitsvath  aseh ;  or 
it  is  prohibitory,  not  to  do  this  or  that,  then  it  is  called 

Mitsvath  lo  thtfaseh,  H W"l  tfS  HI^D 

101.  Every  commandment  of  the  Decalogue,  also  if 
not  stated   expressly,  contains   both  a  commandatory 
and  a  prohibitory  law. 

«  Once  the  Lord  hath  spoken,  twice  have  I  heard  it."     (Psalm 
bcii.  12.) 


ADDENDUM.  XXV. 

The  Decalogue  opens  with  the  commandatory,  "  to  believe  in  one  God," 
and  the  prohibitory,  "  to  have  no  other  God  before  Him."  The  fourth 
commandment  again,  opening  the  duties  of  man  to  man,  begins  with  the 
commendatory,  "to  sanctify  the  Sabbath,"  and  the  prohibitory,  "to  do 
ao  work  on  the  Sabbath  day  "  This  points  out  how  all  commandments 
must  be  understood,  viz.,  each  commendatory  includes  its  prohibitory,  and 
each  prohibitory  contains  its  commendatory  law.  For  instance,  "  Honor 
thy  father  and  thy  mother,"  includes  the  prohibitory,  not  to  lift  up  the  hand 
and  not  to  use  insulting  words  against  one's  own  parents.  (Exodus  xxi.  15, 
17.)  Again,  "  Thou  shalt  not  steal,"  contains  the  commendatory,  to  pro- 
tect our  neighbor's  property.  (Exodus  xxiii.  5.) 

102.  The  Decalogue  is  called  in  the  Bible  ~O""in 
HAD-DABAR,  THE  Word;  or,  The  Principle  Word  ;  or 

also  nStfn  onmn  HN,  or  D'imn  mw,  or 

•mO    OJN   1B>K    "OHM   PN,   "These   Word.?"- 
"The  Ten  Words " — "The  Words  which  I  command 
thee." 


JDent  T.  18,  this  commandment  reads:     "And  thou  shalt  not  covet  thy  neigh- 
>Vs  wife;'  and  thou  shall  not  desire  after  thy  neighbor's  house,"  etc. 
(100)  Ho-vrare  commandments  divided?     (101.)  What  docs  t-very  command- 
lent  of  the  Decalogue    crmtain?     (102,)  How  is  the   Decalogue  calle.1  in   the 


kor 

0 

me; 
Bible  T 


—43— 

"  These  words  did  God  speak  unto  all  your  assembly  on  the  mount 
out  of -the  fire."  (Deut.  v.  19.) 

103.  The    Decalogue    is    called   THE   PRINCIPAL 
WORD,  because  it  contains,  expressed  and  implied,  the 
entire  Law  of  the  Covenant. 

"  And  God  said  to  Moses,  Write  thee  down  these  words ;  for 
after  the  tenor  of  these  words  I  have  made  a  covenant  with  thee  and 
with  Israel."  (Exodus  xxxiv.  27.) 

104.  The  Law  of  the  Covenant  teaches  the  special 
duties  of  the  third  covenant,  to  be  fulfilled  by  all  who 
are  or  wish  to  be  in  the  divine  covenant  between  God 
and  Israel. 

"  And  I,  this  is  my  covenant  with  them,  saith  God ;  My  spirit 
which  is  upon  thee,  and  my  words  which  I  have  put  into  thy  mouth." 
(Isaiah  lix.  zi.) 

105.  To   know  the   doctrines  and  precepts  of  the 
covenant  is  the  means  to  enter  it ;  to  obey  its  laws  is 
the  means  to  advance  therein  to  perfection  and  happi- 
ness. 

"  Incline  your  ear,  and  come  unto  me ;  hear,  and  your  soul  shall 
live;  and  I  will  make  with  you  an  everlasting  covenant."  (Isaiah 
Iv.  3.) 

106.  Whatever  the  reason  and  conscience  of  man- 
kind compel  one  to  do,  because  it  is  right  and  good, 
or  to  shun,  because  it  is  wrong  and  bad — is  universal 
law. 

107.  These  universal  laws  are  called  the  moral  law. 

108.  The  moral  law  is  revealed  to  all  men  in  rea- 
son and  conscience. 

"  He  hath  told  thee,  O  MAN,  what  is  good,  and  what  God  re- 
quireth  of  thee."  (Micah  vi.  8.) 


(103.)  Why  iiit  called  the  Principal  Word?  (104.)  What  does  the  Law  of  the 
Covenant  teach?  (105.)  Which  are  the  mean f  to  enter  and  to  advance  in  the 
Covenant?  (106.)  What  ii  universal  law  ?  (107.)  What  is  the  name  of  all  such 
flniversal  laws?  (108.)  How  was  it  revealed? 


—44— 

Iu9.  There  is  no  difference  between  the  law  of  the 
covenant  and  the  moral  law,  except  that  the  former 
was  written  in  the  Decalogue  by  divine  authority. 

"  And  He  said  unto  man,  Behold,  the  fear  of  the  Lord,  that  ia 
wisdom ;  and  to  eschew  evil  is  understanding."  (Job  xxviii.  28.) 

110.  It  was  written  by  divine  authority,  for  the  sake 
of  certainty,  that  it  be  known  for  sure,  that  this  is  the 
moral  law  as  ordained  by  the  Creator  of  man. 

"  And  nations  shall  walk  by  thy  light,  and  kings  by  the  bright- 
ness of  thy  luminary."  (Isaiah  Ix.  3.) 

111.  Therefore  the  Law  of  the  Covenant  can  not  be 
changed,  in  letter  or  spirit,  by  any  one  or  by  all  men. 

"  All  THK  WORD  which  I  command  you  this  day,  even  that  shall 
ye  observe  to  do ;  thou  shalt  not  add  thereto,  and  thou  shale  not 
diminish  thereof."  (Deut.  xiii.  i.) 


ADDENDUM.    XXVL 

No  man  can  in  every  instance  appeal  to  his  own  reason  and  conscience, 
much  less  to  the  reason  and  conscience  of  mankind,  to  decide  what  is 
right  and  good,  or  bad  and  wrong  in  particular  cases.  Besides,  the  history  of 
mankind  teaches  that  man  never  was  as  wicked  as  he  was  ignorant ;  hit 
motives  were  better  than  his  judgment.  When  Eve  ate  of  the  forbidden 
fruit  she  had  even  a  good  motive,  viz.,  to  become  like  an  Elohim,  "  to  know 
good  and  evil ;"  but  it  was  foolish  to  believe  that  any  fruit  has  the  power  to 
do  this.  Those  who  sacrificed  their  children  to  Moloch  had  the  good  inten- 
tion to  worship  an  imaginary  god  ;  but  they  were  foolish  to  believe  any  god 
could  be  pleased  by  svch  cruelty.  Thus  man  wished  to  do  right,  but  knew 
not  to  distinguish  properly  between  right  and  wrong,  justice  and  injustice, 
virtue  and  vice.  Therefore,  God  revealed  His  will  to  the  men  of  His  choice,  foi 
the  benefit  of  all  mankind,  to  teach  them  in  all  cases  to  distinguish  properly 
and  exactly,  between  right  and  wrong,  justice  and  injustice,  virtue  and  vice, 
to  know  what  is  acceptable  to  God  and  beneficial  to  man,  and  what  is 
abominable  before  God  and  injurious  to  man. 

112.  The  Decalogue  begins,  "I,  God,  am  thy  Lord," 
to  express  why  these  laws  must  be  obeyed ;  simply  be- 
cause God  ordains  them. 


(10t.)  Is  there  any  difference  between  the  law  of  the  covenant  and  the  nx  r»l 
law?  (110.)  Why  then  was  the  law  of  the  covenant  written?  (111.)  Can  tho  Law  of 
the  Covenant  be  changed  ?  (112,)  Why  begins  the  Decalogue  "I,  Qod,  am  thy 
Lord?" 


—45— 

113.  The  Decalogue  closes,  "Thou  shalt  not  covet," 
to  state  this  object  of  the  commandments,  viz.,  to  sub 
ject  all  passions  and  desires  of  the  heart  to  the  will  of 
God. 

114.  The   Decalogue   contains  not  only  the   moral 
law,  but  also  the  great  truths  upon  which  it  rests,  viz. : 

(a)  There  is  one,  almighty,  all-wise,  and  most  holy 
God,  who  gives  the  Law. 

(b)  He  governs  man  in  love,  wisdom,  and  justice. 

(c)  He  commands  man  to  elevate  himself  to  perfec- 
tion, immortality,  and  happiness,  by  the  knowledge  of 
these  truths  and  the  practice  of  these  laws. 


IX. 
MAN'S  DUTIES  TO  GOD. 

115.  There  are  four  kinds  of  duties  contained  in  the 
Decalogue  :  to  God,  to   one's  self,  to   man,  to   other 
creatures. 

116.  The    first,  second,   and  third   commandments 
teach  the  duties  to  God;   the   fourth,    seventh,  and 
tenth,   duties  to  ourselves;   the   fifth,   sixth,  seventh, 
eighth,  and  ninth,  duties  to  man  ;  and  the  words  of 
the  fourth  commandment,  "Thine  ox  and  thine  ass," 
indicate  that   man  has  duties  to  the  other  creatures. 

117.  Man's   highest  duty  to   God  is  expressed   in 
Sacred   Scriptures  thus:  "And  thou  shalt  love  God, 
thy  Lord,  with  all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  might."     (Deut  vi.  5.) 


(113.)  Why  does  it  close,  "Thou  shalt  notcoret?"  (114.)  What  does  it  contain 
beuides  the  moral  law  ?  which  are  those  truths  ?  (115.)  How  many  duties  are  in 
the  Decalogue?  (116.)  Which  of  the  commandments  express  particular  duties? 
(117.)  Whicfcis  man's  highest  duty  to  God? 


—46— 
ADDENDUM.    XXVII. 

(a)  To  love  G6d  with  all   our   heart   means,  that  all    our  affections   di.d 
aspirations  should  be  directed  toward  God,  the  Supreme  goodness  and  wisdom} 
and  all  our  inclinations  and  propensities  should  be  subjected  to  His  will,  the 
Supreme  justice. 

We  should  love  man  because  he  is  the  image  of  God  ;  we  should  love 
virtue  and  wisdom  because  God  delights  in  them ;  we  should  love  and  ad- 
mire the-  beauties  of  creation,  because  they  are  the  testimony  of  God's  good- 
ness, greatness,  and  love. 

(b)  To  love  God  with  all  our  soul   signifies   that  the  final  object  of  our 
thoughts,  studies,  researches,  and  speculations  should  be  the  knowledge  of 
God  and  His  will,  in  order  to  be  enabled  to  do  it,  cling  to  Him  with  the 
power  of  conviction,  and  become  truly  wise  by  the  comprehension  of    the 
cause  of  all  causes. 

(c)  To  love  God  with  all  our  might  signifies  that  our  will  and   energies 
ihould  always  be  ready  and  active  to  do  that  which  God  loves,  and  shun  that 
which  displeases  Him. 

118.  This  duty  is  presupposed  in  the  words  of  the 
Decalogue,   "I   (God)  show  grace  to  the  thousandth 
generation  of  those  who  love  Me  and  keep  My  com- 
mandments," which  means  to  those  who  do  God's  will, 
because  they  love  Him. 

"  Bless  the  Lord,  ye  His  angels,  mighty  in  strength,  who  execute 
His  word,  to  hearken  to  the  voice  of  His  word."  (Psalm  ciii.  ao.) 

119.  To  love  God  is  true  piety  and  moral  perfection, 
which,  like  other   perfections,  man   possesses  the  ca- 
pacity to  attain. 

"  And  now,  O  Israel,  what  requireth  God  thy  Lord  of  thee,  but 
to  fear  God  thy  Lord,  to  walk  in  all  His  ways,  and  to  love  Him,  and 
to  worship  God  thy  Lord  with  all  thy  heart  and  with  all  thy  soul." 
(Deut.  x.  i  a.) 

120.  Obedience  to  the  Law  of  the  Covenant  educates 
man  to  love  God.     (Psalm  xv.  and  xxiv.  3-6.) 

121.  The  first  step  to  moral  perfection  is,  not  to  do 
what  the  Decalogue  prohibits. 

(118.)  Is  this  duty  expressed  in  the  Decalogue  ?  (119.)  What  is  it  to  love  God  ? 
\120.)  What  educate*  man  to  love  God?  (121.)  Which  i«  the  Unit  step  U>  niord 
perfection  T 


—47— 

122.  The  first  three  commandments  ordain: 

1.  Not   to   place  reliance  or  put  our  trust  in   any 
power,  real   or   imaginary,  besides   God,  who  is   the 
Almighty. 

2.  Not  to  worship  any  of  God's  creatures  or  the 
handiwork  of  man ;  and  not  to  address  our  prayers  to 
angels,  deceased  persons,  or  any  being  besides  God,  to 
whom  alone  adoration  is  due. 

3.  Not  to  represent  the  Eternal  God  in  any  sensual 
form  or  material  shape,  and  not  to  lead  otherwise  to 
false  ideas  of  God  and  truth ;  for  God  is  the  Lord  of 
all  spirits  of  all  flesh. 

4.  Not  to  invoke  the  name  of  God  to  a  falsehood  in 
an  oath  or  otherwise,  and  not  to  profane  it  in  vulgar 
conversation ;  for  God  is  the  Lord  of  all  lords  and  the 
Ruler  of  all  rulers. 

5.  Not  to  apply  the  name  of  God  to  any  being  be- 
sides the  One,  Almighty,  All-wise,  and  Most  Holy. 

123.  Obedience  to  the  prohibitory  laws  prepares  to 
the  next  step  to  moral  perfection,  which  is  obedience 
to  the  commendatory  laws. 

124.  The  first  three  Words  command : 

1.  To  believe  and  trust  in  God  alone  and  forever, 
who  is  our  Maker,  our  Eock,  and  our  Eedeemer. 

2.  To  worship  and  adore  the  Eternal  God,  and  none 
besides  Him,  and  pray  to  Him  only  and  directly. 

3.  To  mention  His  holy  name  only  in  prayer,  in- 
struction, or  on  solemn  occasions,  and  then  with  pro- 
found reverence. 

4.  To  have  the  presence  of  God  constantly  before 
our  eyes,  in  whatever  we  do,  think,  wish,  or  hope. 

(123.)  Which  are  the  prohibitions  in  the  first  three  commandments?    H28  ) 
W°ortiV  obedience  ?    (ia*.)  What  is  commanded  in  the  £.t   thr.1 


—48— 

125.  The  immediate  blessings  resulting  to  man  from 
obedience  to  these  laws  are : 

1.  To  make  him  humble,  meek,  upright,  and  pure 
before  God  and  man. 

2.  To  inspire  him  with  confidence  in  God's  justice, 
wisdom,  and  goodness;  and  to  know  that  He  slum- 
bereth   not   and   He   sleepeth   not,  the  Guardian   of 
Israel. 

3.  To    prompt  him  to  inquire   after  God   in   His 
works  and  words,  and  advance  in  true  wisdom. 

4.  To  develope  in  his  soul  the  highest  moral  perfec- 
tion, viz.,  to  love  God  and  truth. 

126.  Man's  love  to  God  must  be  supported,  devel- 
oped, and  perfected  by  his  love  to  man. 


ADDENDUM. 


In  lonely  cloisters  or  solitary  wilds,  men  and  women  deceive  themselves  hy 
the  erroneous  belief  that  their  contemplative  lives,  devotional  exercises,  ascetic 
practices,  and  renunciation  of  society,  advance  them  in  piety  and  human 
perfection.  Whatever  is  right  and  good  in  one,  must  be  so  to  all.  And  yet 
if  all  men  would  lead  such  a  life,  civilization  would  come  to  a  speedy  end, 
and  all  must  return  to  the  solitary  life  of  the  savage.  This  is  certainly  con- 
trary to  the  will  of  God.  To  neglect  the  society  of  man  is  to  neglect  one's 
self.  To  be  good,  one  must  do  good  to  man. 


X.    ^ 
MAN'S  DUTIES  TO  MAN. 

127.  Man's  highest  duty  to  man  is  expressed  in 
Sacred  Scriptures  thus :  "  Thou  shalt  love  thy  neighbor 
as  thyself."  (Leviticus  xix.  18.) 

(125.)  What  is  man's  immolate  blessing  derived  from  this  obodience  ?  (188.) 
By  what  must  man's  love  to  God  be  supported?  (127.)  Which  is  man's  highest 
duty  to  man  ? 


—49— 
ADDENDUM.     XXIX. 

Neighbor  here  signifies  every  man  ;  therefore,  in  the  way  of  explanation, 
Sacred  Scriptures  add  in  the  same  chapter,  verse  33:  "  If  a  stranger  sojonrn 
with  thee  in  your  land,  ye  shall  not  afflict  him ;  like  the  native  from  among 
you  shall  be  to  you  the  stranger  who  sojourns  with  you,  And  thou  tAalt  low 
Aim  as  thyself;  for  ye  were  strangers  in  the  land  of  Egypt.  I  am  God  yow 
I/ord ;"  i.  e.,  the  God  and  Lord  of  all  men. 

Again,  in  all  cases  of  justice,  charity,  and  benevolence,  the  divine  laws 
mention  the  stranger  as  entitled  to  equal  rights  with  the  Israelite,  that  na- 
tional selfishness  or  sectarian  narrowness  of  mind  construe  not  the  lawi  of 
the  Lord  to  the  injury  of  any  human  being,  as  those  nations  did,  and  partly 
still  do,  who  are  guided  by  imperfect  human  laws. 

128.  In  the  fourth  commandment  it  is  made  every 
person's  duty  to  grant  the  same  day  of  rest  which  he 
enjoys,  to  all  under  his  care  and  control,  which  pre- 
supposes  the   Golden    Rule,  as   Hillel  expressed  it: 
"  Whatever  would  hurt  thee,  do  to  none ;  and  what- 
ever would  benefit  thee,  da  also  to  others." 

129.  To  love  man  is  a  moral  perfection,  which  must 
be  attained  by  obedience  to  the  Law  of  the  Covenant. 

130.  The  general  rule  to  guide  man  in  attaining  this 
perfection  is,  to  secure  to  every  person  the  rights  and 
privileges  we  may  claim,  and  afford  him  the  oppor- 
tunities and  facilities  we  may  desire,  to  attain  perfec- 
tion and  happiness. 

"  Withhold  not  the  benefit  from  him  who  claims  it,  when  it  U  m 
thy  power  to  do  it"     (Proverbs  iii.  27.) 


XL 

MAN'S  DUTIES  TO  HIMSELF. 

131.  In  order  to  understand  our  duties  to  others, 
we  must  first  know  our  duties  to  ourselves. 


(128.)  lithe  Golden  Bnle  contained  in  the  Decatogne?  (129.)  How  must  w« 
attain  the  moral  perfection  of  love?  (130.)  What  it  the  general  rule?  (13U) 
What  mast  be  understood  first,  in  order  to  know  these  unties? 


—60— 

132.  Man's  highest  duty  to  himself  is  expressed  in 
Sacred  Scriptures  thus :  "  Thou  shalt  be  perfect  with 
God  thy  Lord;"  for  happiness  is  in  perfection. 

133.  The  first  special  duty  man  owes  to  himself  is 
SELF- PRESERVATION  ;  t.  e.,  to  preserve  his  life,  health, 
and  limbs,  as    he    is  commanded,    "Thou  shalt  not 
kill,"  either  others  or  thyself,  entirely  or  in  part,  at 
once  or  gradually. 


ADDENDUM.    XXX. 

Exception*  to  this  duty  are :  the  defense  of  the  State  against  rebellion  or 
invasion  ;  the  combat  for  the  higher  interests  of  humanity;  and  the  legitimate 
efforts  to  protect  or  save  the  life,  health,  or  limbs  of  others,  especially  of 
those  intrusted  to  one's  care  or  protection.  (Leviticus  xix.  i6j  i  Samuel 
xvii.  j  Jeremiah  xxviv.) 

134.  Man  performs  the  duty  of  self-preservation,  by 
useful  and  judicious  labor,  rest  in  due  season,  temper^ 
ance  and  chastity,  moderating  his  temper,  ennobling 
his  affections,  and  improving  his  intelligence. 

135.  Useful  and  judicious   labor,  ordained   in  the 
first  covenant,  is  commanded  in  the  fourth  Word  of 
the  Decalogue :  "  Six  days  shalt  thou  work." 

136.  By  labor  man  earns  the  means  of  support  and 
independence,   sustains    his    health,   strengthens    his 
limbs,  and  contributes  his  share  to  the  prosperity  of 
society. 

•*  And  God  the  Lord  took  man,  and  placed  him  in  the  Garden  of 
Eden,  to  till  it  and  to  keep  it."     (Genesis  ii.  1 5.) 


(132.)  Which  U  man's  highest  duty  to  himself?  (133.)  \U»Ich  is  man  •  ftn* 
micUi  duty  to  himself?  (134.)  How  doe.  he  perform  this  duty?  (136.)  I» 
Kor  ordained  in  the  Decalogue '?  (136.)  What  doas  he  gain  by  labor  ? 


—51— 

137.  No  man  has  a  right  to  live  without  work ;  for 
the  idler  neglects  himself,  is  useless  to  others,  and  is 
easily  led  to  sin  and  wickedness. 

M  Go   to  the  ant,  thou  sluggard,  look  on  her  ways,  md  become 
wise."     (Proverbs  vi.  6.) 


ADDENDUM. 

Whatever  is  right  and  proper  for  some,  must  be  so  for  all.  If  all  would 
try  to  live  without  work,  mankind  must  fall  back  into  barbarism.  Still,  we  are 
not  commanded  to  do  manual  labor  exclusively.  Those  who  work  in  science, 
art,  or  literature,  certainly  have  a  sphere  of  action  useful  to  man  and  accepta- 
ble to  God.  But  they  also  should  do  some  manual  labor,  not  only  for  the  sake 
of  their  health,  but  also  to  honor  it  before  their  fellow  men.  "  Labor 
honors  the  working  man." 

138.  Amusement  and  play,  being  no  useful   labor, 
are  proper  only  as  recreation  after  working  hours;  as 
steady  employment  they  are  vicious. 

"  The  wicked  practiced!  work  of  falsehood  j  and  he  who  sowetfc 
righteousness  reapeth  truth."     (Proverbs  xi.  18.) 

139.  Rest  after  labor  is  a  commandment  of  nature. 
A  day  of  rest  after  six  days  of  labor  is  commanded  in 
the   Decalogue.     For  rest  like  labor  is  necessary  to 
secure  health  and  happiness. 


ADDENDUM.     XXXIL 

Ammab  and  vegetables  also  have  their  stated  periods  of  rest,  to 
tfceir  ipent  energies.  Fruit  trees  rest  for  a  season,  after  one  or  more  summeit 
of  production.  The  soil  also  must  have  stated  periods  of  rest,  to  yield  prop, 
erry.  (Leviticus  xxv.  i-ia.) 

140.  Temperance  and  chastity  are  commanded  in  the 
seventh  and  tenth  Words  of  the  Decalogue. 

(13T.)  Hat  any  man  a  right  to  live  without  work  T    (138.)  When  an  amuse- 
ments and  plays  proper?    (139.)  Where  and  why  to  rest  commanded?    ( 
Where  is  temperance  and  chastity  commanded  ? 


—52— 

141.  Temperance   is  to   enjoy  the  gifts   of  nature' 
moderately  and  reasonably,  and  to  the  only  purpose  of 
sustaining  life  and  health. 

"  Woe  unto  those  that  call  the  evil  good,  and  the  good  evil;  that 
change  darkness  to  light,  and  light  to  dark  new ;  that  put  bitter  fat 
tweet,  and  sweet  for  bitter."  (Isaiah  v.  20.) 

142.  Chastity  is  purity  of  the  heart  in  all  its  deairw 
and  wishes. 

"Above  all  that  it  to  be  guarded,  keep  thy  heart}  for  out  of  k 
come  the  issues  of  life."  (Proverbs  iv.  23.) 

143.  The  tenth  Word  of  the  Decalogue  also  com- 
mands, that  every  one  moderate  and  govern  his  tem- 
per ;  for  the  envious,  greedy,  and  avaricious,  like  the 
rash,  passionate,  vain,  and  over-ambitious,  is  fclwaye 
sick  at  heart,  quarrelsome,  and  unkind. 

"  All  the  days  of  the  afflicted  are  evil ;  but  he  that  k  of"  a  good 
heart  hath  a  continual  feast.  (Proverbs  xv.  15.) 

144.  The  second  special  duty  man  owes  to  himself 
is  SELF-RESPECT,  justly  to  deserve  honor,  and  honestly 
to  preserve  it. 

"  And  God  said  unto  me :  Say  not,  I  am  a  lad ;  for  whitherso- 
ever I  shall  send  thee,  them  shalt  go,  and  whatsoever  I  shall  command 
thee,  thou  shalt  speak."  (Jeremiah  i.  7.) 

145.  Man  performs  this  duty : 

1.  By  doing  properly  and  completely  whatever  he 
does,  as  the  law  ordains :  "  Six  days  shalt  thou  work 
and  DO  ALL  THY  LABOB  j"  t.  e.,  each  of  thy  works  to  be 
all,  completely,  and  properly  done. 

2.  By  doing  every  thing  conscientiously,  and  \viththe 
pure  motive  of  doing  his  duty  before  God  and  man. 

"  And  ye  shall  be  guiltless  before  God  and  Israel."  ( Numbers 
xzxii.  25.) 


(141.)  What ii  temperance ?  (142.)  What  is  chastity?  (143.)  What  elM  k 
^«manded  in  the  tenth  word  ?  (144.)  Which  is  man's  second  special  duty  to 
himself? 


—53— 

/ 

8.  By  faithful  adherence  to  his  obligations,  promise*, 

«r  appointments,  spoken  or  written. 

M  What  is  gone  out  of  thy  lips    (halt   thou   keep    and    perform." 
(Dent,  xxiii.  14.) 

4.  By    inviolable   respect  of  truth  in  general,  the 
highest  and  holiest  treasure  of  man. 

"  Purchase  truth  and  tell  it  not,  (also)  wisdom,  and  i 
and  understanding."     (Proverbs  xxiii.  23.) 


ADDENDUM. 

It  marten  not  what  particular  occupation  a  man  has  chosen,  *»  long  «  k 
a  honest  and  useful  he  deserves  respect  and  honor,  in  the  same  proportion 
M  he  is  conscientious  in  his  discharge  of  duty,  and  desirous  to  be  useful  to 
the  human  family  to  the  best  of  his  ability.  There  is  no  difference,  in  thk 
point,  between  the  most  humble  day  laborer  and  the  loftiest  genius,  each  i* 
LM  proper  sphere.  Society  needs  all  of  them,  therefore  they  are. 

"  Every  man  to  his  service  and  to  his  burden."  (Numben 
iv.  19.) 

146.  The  third  special  duty  man  owes  to  himself  is 
to  overcome  the  selfishness  of  his  nature,  by  holineai 
and  wisdom. 

"  And  I  will  betroth  thee  unto  me  for  ever.  And  I  will  betroth 
thee  unto  me  in  justice  and  judgment,  in  grace  and  mercy.  And  I 
will  betroth  thee  unto  me  in  truth  ;  and  thou  shalt  know  (and  love) 
God."  (Hosea  ii.  *i.) 

147.  Holiness  is  perfect  moral  freedom. 

148.  The  fourth  word  of  the  Decalogue  commandb 
eelf-sanctification.    "Remember  the  Sabbath    day   to 
•mctify  it;"  but  man  can  sanctify  a  day  by  self-sano- 
tification    only. 

"  And  ye  shall  sanctify  yourselves,  and.  ye  shall  be  holy  ;  for  I  a* 
God  your  Lord."  (Leviticus  xx.  7.) 


(113.)  How  o>  art  rae  perform  thli  second  duty,— 1,  2,  3,  4?  (146.)  Which  to 
m&n'e  third  special  duty  to  himself  ?  (147.)  What  in  holinw?  (148.)  Doe*  UM 
Decalogue  command  •elf-ianctiflcation  ? 


—54— 
149.  Man  sanctifies  himself: 

1.  By  self-inquiry,  to  ascertain  the  motives  of  hh 
icings,  in  order  to  strengthen  the  noble  and  to  over- 
some  the  mean  ones. 


unto  me  a  pure  heart,  O  Lord,  and  renew  in  me  a 
spirit."     (Pkalmli.  iz.) 

2.  By  cheerful  subjection  of  his  will,  desires,  and 
wishes  to  the  will  and  law  of  God. 

"  And  ye  sh-iH  not  follow  after  jour  heart  and  after  your  eyes,  • 
your  passions  lead  you ,  but  ye  shall  remember  and  do  all  my  conk- 
mandments,  and  M  holy  to  your  Lord."  (Numbers  XT.  39,  40.) 

3.  By  the  continual    practice  of  virtue  and  right- 
eousness, especially   meekness   and   frugality,  justice 
and  charity  in  words  and  deeds,  and  in  unexceptional 

adherence  to  truth. 

» 

"  And  ye  shall  obserre  my  ordinances  and  do  them  ;  I  *m  God 
who  sanctifieth  you."  (Leviticus  xx'.  8.) 

4.  In  the  days  of  trial  and  affliction  especially,  by 
humble  submission   to  God's   decrees,  with   the  firm 
faith  that  God  sends  affliction   to  purify,  elevate,  and 
sanctify  the  soul  of  the  sufferer. 

"  On  the  day  of  my  distress,  I  will  call  on  thee,  for  thoo  wih 
answer  me."  (Psalm  Ixxxvi.  7.) 

6.  By  repeated  elevation  of  the  soul,  in  devotion  or 
meditation,  to  God  and  truth. 

"  Better  is  unto  me  the  law  of  thy  mouth  than  thousands  at  foM 
and  silver."  (Psalm  cxix  72.) 

150.  Wisdom  is  intellectual  freedom. 

<H».)    How  does  m»n  sanctify  himself,— 1,2,8,  4,  6?  (160.)  What  U  vUdoa  > 


—55— 

151.  The  fourth  word  of  the  Decalogue  command* 
intellectual  self-improvement.     It  ordains,  to  observe 
i   weekly  Sabbath  day   "to  God   thy  Lord/'  which 
means,  in   intellectual   advancement   upward,  toward 
God. 

152.  Man  acquires  wisdom  : 

1.  By  inquiring  into  God's  works  and  words,  ascer- 
taining  His   own   thoughts  and    His   will,   revealed 
therein. 

"  The  commencement  of  wisdom  is  the  fear  of  God ;  and  the 
knowledge  of  the  saints  is  intelligence."  (Proverbs  ix.  10.) 

2.  By  reading  good  books  or  listening  to  instructive 
lessons  on  God's  works  and  words. 

"  From  all  my  teachers  have  I  obtained  intelligence  ;  for  thy  testi- 
monies are  my  delight."  (Psalm  cxix.  99.)  • 

3    By  proper  reflection  on  the  knowledge  acquired. 

"Say  to  wisdom,  thou  art  my  sister,  and  call  intelligence  thy 
chosen  friend."  (Proverbs  vii.  4.) 

4.  By  doing  all  this  with   love  for  wisdom   and 
reverence  for  God's  revelations. 

"  Let  these  words,  which  I  command  thee  this  day,  be  upon  thy 
heart."  (Deut.  vi.  6.) 

153.  By  holiness  and  wisdom,  man  elevates  himself 
to  his  position  in  the  human  family,  and  unites  himself 
with  God,  eternal  truth  and  eter'nal  goodness. 

"  And  I,  to  draw  near  to  God  is  good  to  me ;  I  have  put  my  trait 
in  God,  the  Ruler,  to  announce  all  thy  messages."  (Psalm 
Ixxiii.  28.) 

1 54.  The  fourth  special  duty  man  owes  to  himself 
IB  to  be  free,  politically,  morally,  and  intellectually. 

"  And  ye  shall  proclaim  freedom  throughout  the  knd,  unto  aD  the 
inhabitants  thereof."  (Leviticus  xxv.  10.) 


(151.)  Doea  the  Decalogue  command  intellectual  gelf-improYpment  ?  (1M.) 
Bow  must  man  acnulre  wisdom,—!,  2,  3,  4  ?  (153.)  What  does  man  attain  b) 
bollneee  and  wisdom  ?  (164.)  Which  is  man's  fourth  special  duty  to  himself  T 


—56— 

155.  The  fourth  word  of  the  Decalogue  is  the  com- 
mandment of   freedom.     One   day,  at   least,  out  of 
aeven,  every  human  being  shall  be  free  to  perform  hi* 
duties  to  himself. 

"  And  thou  shalt  remember  that  thou  bait  been  a  servant  in  tht 
land  of  Egypt."  (Deut.  T.  15.) 

156.  God   alone   is   man's   king,   ruler,   lord,   and 
master,  and  none  besides  Him. 

"  Ye  shall  walk  after  God,  your  Lord,  fear  Him,  observe  His  com- 
mandments, hearken  to  His  voice,  serve  Him,  and  cling  to  Him 
only."  (Deut.  xiii.  5.) 


XIL 
THE  SABBATH. 

157.  The  fourth  word  of  the  Decalogue  implies  th« 
duties  of  man  to  himself,  and  expresses  the  special 
duty  of  observing  the  weekly  Sabbath. 

"  And  thou  shalt  call  the  Sabbath  a  delight,  the  holy  day  of  Oo4 
honorable."  (Isaiah  Ivii.  13.) 

168.  The  object  of  the  weekly  Sabbath  is,  to  remind 
•very  person  of  his  duties  to  himself,  as  the  child  of 
the  living  God. 

"And  he  liull  tay  on  thii  day,  Behold  this  is  our  Lord  s  we  wall 
6u  Him,  and  He  will  fcave  us ;  this  is  God :  we  wait  for  Him  j  w« 
will  be  glad,  and  we  will  rejoice  in  His  salvation."  (Isaiah  xxv.  9.) 

159.  The  Sabbath  is  to  be  spent  in  rest  from  labor, 
in  grateful  enjoyment  of  God's  gifts,  in  the  sanctifica- 
tioii  of  our  moral  nature,  in  the  cultivation  of  our  in- 
tellectual abilities,  and  in  proclaiming  freedom  to 
ourselves  and  our  fellow-men. 

**  So  thou  (halt  delight  in  God."     (Isaiah  Iviii.  14.) 


(ISA.)  I*  the  duty 
•to K  and  rnler  T 
•od  what  expreM  ? 
&Uw  •konld  the  Sabbath  be  spout  ? 


y  of  freedom  taught  in  the  Decalogue?     (166.)    Who  is  man'* 
(167.)  What  doe*  the  fourth  word  of  the  Decalogue  Imply. 
(168.)   Which  to  the  object  of  the  weekly  Sabbath  ?    (fltj 


—57— 


160.  Whatever  leads  to  any  or  all  these  ends  is 
called  a  Hitsvah,  a  duty;  whatever  disturbs  us  in 
reaching  these  ends  is  called  an  Aberah,  a  transgres- 
•on,  on  the  Sabbath  day. 


xm, 

MAN'S  DUTIES  TO  HIS  FELLOW-MAH. 

161.  Man's  duties  to  his  fellow-man  must  be,  to  se- 
cure to  him  the  same  rights  and  privileges  which  each 
of  us  claim,  in  Order  to  attain  perfection  and  happi- 
ness. 

M  One  law  and  one  statute  shall  be  for  you,  and  the  stranger  that 
sojourneth  with  you."     (Numbers  xv.  1 6.) 

162.  Every  person  may  claim  the  following  rights . 

1.  To  live  in  health  and  have  the  free  use  of  his 
limbs. 

2.  To  live  in  domestic  peace  and  happiness. 

3.  To  possess  shelter,  raiment,  and  food. 

4.  To  maintain  his  self-respect,  and  to  establish  a 
good  reputation  among  others. 

5.  To  attain  holiness  and  wisdom. 

6.  To  be  free  in  the  exercise  of  all  his 'rights. 

163.  It  is  the  duty  of  all  men,  hence  of  every  gov- 
ernment or  state,  to  respect,  protect,  and  secure  these 
rights  to  every  person. 

"  Justice,  only  justice  shah  thou  pursue,  in  order  that  thou  mayest 
live."     (Deut.  xvi.  ao.) 

164.  These  rights  are  called  civil  and  religious  lib- 
erty. 

"  For  the    children    of   Israel    are    my    servants."     (Leviticus 
rxv.  58.) 


(100.)  What  is  a  Mitsvah  and  what  an  Aberah  on  Sabbath?  (161.)  Which 
»OHt  be  man's  dn  ie«  to  hii  fellow-man?  <162.)  What  rights  may  every  person 
claim?  (163.)  What  i»  the  duty  of  the  State?  (164.)  What  are  thos»  righto 


—58— 

165.  The  main  duty  in  the  discharge  of  our  obliga- 
tions to  our   fellow-man  is,  to  obey  the  laws  of  the 
country ;  to  serve,  assist,  and  support  the  government 
in  its  discharge  of  duty  ;  to  protect  the  country  against 
rebellion  or  invasion ;  and  to  exert  ourselves  to  make 
her  laws  and  institutions  just,  wise,  and  beneficient  to 
all. 

166.  The  fifth  word  of  the  Decalogue  implies  man's 
duty  to  the  government,  which  exercises  the  authority 
originally  given  to  the  parents  in  each  family. 

"According  to  the  law  as  they  will  teach  thee.  and  the  statute  u 
they  will  tell  thee,  thou  shall  do ;  thou  shalt  not  turn  aside  from,  the 
word,  as  they  will  tell  thee,  to  the  right  or  to  the  left."  (Deal, 
xvii.  ii.) 

167.  As  many  rights  as  every  person  may  claim,  so 
many  special  duties  he  has  to  discharge  to  his  fellow- 
man  ;  therefore  we  have  six  special  duties  to  our  fel- 
low-men. 

168.  The  first  special  duty  to  our  fellow-man  is  to 
protect  his  life,  health,  and  limbs,  which  is  the  corn- 
mandatory  of  the  sixth  commandment,  "Thou  shalt 
not  kill." 

169.  We  perform  this  duty  especially: 

1.  By  removing  and   obviating  whatever  threatens 
danger  or  injury  to  others. 

"  When  thou  buildest  a  new  house,  thou  shalt  make  a  battlement 
for  thy  roof;  that  thou  bring  not  blood  upon  thy  house,  if  any  one 
were  to  fall  from  there.  (Deut.  xxii.  8.) 

2.  By  cautioning   our   fellow-man  against  existing 
danger  or  threatening  injury. 

"Thou  (halt  not  hate  thy  brother  in  thy  heart."  (Leviticus 
m.  17.) 


(105.)  What  Is  man's  main  duty  to  his  fellow-man  ?  (106.)  Which  word  of  the 
sVealogue  implies  our  duties  to  the  government?  (167.)  How  many  special 
fatten  to  onr  neighbor  d->  we  have  ?  (168.)  Which  is  the  first  of  thaw  special 
4«Ues  ?  (189.)  How  must  this  duty  '  *  especially  performed '. 


—59— 

3.  By  assisting  all  persons  in  danger,  peril,  distress, 
or  disease. 

"  Thou  shall  not  stand  upon    the  blood  of  thy  neighbor  :    I  am 
God."     (Leviticus  xix.  16.) 

170.  The    sixth    commandment  is  violated  also  by 
him  who  strikes  a  person. 

"And    he  (Moses)    said  to    the  wicked  one,  Why  smitest   thou 
thy  neighbor?"     (Exodus  ii.  13.) 

171.  The  second  special  duty  to  our  fellow-man  is 
to   protect  him  in  his  domestic  peace  and  happiness, 
which  is  the  commandatory  of  the  seventh  command- 
ment, "  Thou  shalt  not  commit  lewdness." 

172.  We  perform  this  duty  especially: 

1.  By  the  purity,  chastity,  and  fidelity  of  each  mem- 
ber of  every  family. 

"Above  all  worth  guarding,  keep  thy  heart,  for  out  of  it  are  the 
issues  of  life."  (Proverbs  iv.  23.) 

2.  By  the  use  of  kind,  charitable,  and     respectful 
language  only,  in  the  family  as  well  as  outside  thereof. 

"  Remove  from  thee  frowardness  of  mouth ;  and  perverseness  of 
lips  put  away  far  from  thee."  (Ibid.  24.) 

3.  By  encouraging  one  another  to  piety,  righteous- 
ness, and  charity. 

"  Let  grace  and  truth  never  forsake  thee  :  bind  them  upon  thy 
throat  j  write  them  upon  the  tables  of  thy  heart ;  and  thou  wilt  find 
favor  and  a  good  understanding  with  God  and  man."  (Ibid  iii.  3,  4.) 

4.  By  obedience,  respect,  and  love  of  the  children  to 
their  parents,  spouses,  sisters,  and  brothers  among  them- 
selves ;  by  the  love  and  tender  care  of  parents  for  their 
children ;  by  the  dutiful  and  upright  conduct  of  do- 
mestic servants ;  and  by  the  humane  and  liberal  treat- 
ment accorded  them. 

"  Keep,  my  son,  the  commandments  of  thy  *tther,  and  neglect  not 
the  teaching  of  thy  mother."  (Ibid.  vi.  ao.) 


(170.)  Howls  the  iixth  commandment  also  violated?  (1T1  )  Which  Ii  th« 
Meond  special  duty  to  our  fellow-man?  (172.)  How  must  thia  duty  b«  eii»e- 
flutuy  performed? 


—60— 

173.  The    seventh   commandment  prohibits  all  in- 
decencies in  wishes,  looks,  miens,  or  words,  in  books 
or  pictures,  or  in  any  other  way. 

174.  The  third  special  duty  to  our  fellow-man  is,  to 
protect  him  in  the  possession  of  his  property,  and  to 
assist  him  in  getting  shelter,  raiment,  and  food,  which 
is   the   commandatory  of  the   eighth   commandment, 
"  Thou  shalt  rot  steal." 

175.  We  perform  this  duty  especially: 

1.  By  permitting  neither  ourselves  nor  others  to  ob- 
tain  our  neighbor's  property   by   fraud,    stealth,   or 
violence. 

"  Remove  not  the  ancient  land-marks,  and  into  the  fields  of  the 
fatherless  must  thou  not  enter  :  for  their  Redeemer  is  strong  5  he  will 
plead  their  cause  with  thee."  (Proverbs  xxiii.  10.  n.) 

2.  By  bestowing  personal  care  upon  our  neighbor's 
property. 

"  If  thou  seest  the  ass  of  thine  enemy  cowering  under  his  burden, 
and  abstainest  from  unloading  him,  thou  shalt  surely  be  forsaken 
with  him.*'  (Exodus  xxiii.  5.) 

3.  By  giving  employment  to  the  poor  at  fair  wages, 
or  assisting  him  in  obtaining  it  elsewhere ;  or  by  fur- 
nishing him  the  implements,  material,  or   capital   to 
earn  a  livelihood  by  honest  labor. 

"  If  thy  brother  become  poor,  and  his  hand  sinketh  with  thee, 
then  thou  shalt  assist  him,  be  he  stranger  or  sojourner,  that  he  live 
with  thee.''  (Leviticus  xxv.  35.) 

4.  By  providing  for  the  helpless  and  needy  shelter, 
raiment,  and  food,  either  from  our  own  means  or  from 
such   public   institutions   which   we  support.     (Deut. 
xv.  7,  8.) 

"  Rob  not  the  poor  because  he  is  poor ;  neither  oppress  the  needy 
in  the  gate ;  for  God  will  plead  their  cause,  and  despoil  the  life  of 
those  who  despoil  them  "  (Proverbs  xxii.  22,  23.) 


(173.)  What  does  the  seventh  commandment  prohibit  ?  (174.)  Which  is  oar 
third  special  duty  to  our  fellow -man?  (175.)  How  must  this  duty  be  performed 
especially  ? 


—61— 
ADDENDUM.    XXXIY. 

The  law  mattes  no  provisions  for  beggars,  and  there  should  be  none. 
Proper  care  should  be  taken  of  the  poor,  needy,  and  helpless,  that  none  need 
beg.  Every  person  has  a  right  to  live,  hence  also  to  the  means  of  support. 
If  one  has  more  than  he  needs,  he  owes  support  to  him  who  needs  it.  To 
refuse  it  is  indirect  robbery.  The  state,  county,  or  municipality  must  pro- 
vide for  its  poor.  To  do  more  and  better  for  the  poor,  needy,  helpless,  wid- 
ows, orphans,  and  strangers,  than  the  state  or  county  can,  public  societies  and 
charities  ought  to  be  supported  by  every  good  man.  To  render  immediate 
help  where  it  is  necessary,  is  the  duty  of  every  feeling  person. 

176.  The  fourth  special  duty  we  owe  to  our  neigh- 
bor is,  to  protect  him  in  his  honor  and  good  reputa- 
tion, which   is  the  commandatory  of  the  ninth  com- 
mandment, "Thou   shalt  not    bear    false    (or  vain) 
witness  against  thy  neighbor." 

177.  We  perform  this  duty  especially : 

1.  By   unexceptional    adherence    to   truth   in   our 
words,  promises,  and  appointments,  bargains  or  con- 
tracts.   (Exodus  xxiii.  7  ;  Leviticus  xix.  11 ;  Proverbs 
xii.  22.) 

*»  He  that  practiceth  deceit  shall  not  dwell  within  my  house ;  he 
that  speaketh  falsehoods  shall  not  succeed  before  my  eyes."  (Psalm 
ci-7.) 

2.  By  forbearance  to  our  neighbor's  faults  and  defi- 
ciencies, never  to  judge  him  uncharitably,  and  never  to 
speak  of  his  faults,  unless  it  be  absolutely  necessary 
for  the  protection  of  others. 

"  Thou  shalt  not  go  up  and  down  as  a  tale-bearer  among  thy  peo- 
ple." (Leviticus  xix.  16.) 

3.  By  treating  every  human  being  with  the  consid- 
•ration,  respect,  and  courtesy  due  to  the  image  of  God. 

"  He  that  covereth  transgression  seeketh  love  :  but  he  that  re- 
peateth  a  matter  separateth  confident  friends."  (Proverbs  xvii.  9.) 


(176.)  Which  is  our  fourth  special  duty  to  our  neighbor  ?    (177.)  How  miurt 
hia  duty  be  especially  performed  ? 


—62— 

4.  By  showing  particular  respect  and  gratitude  to 
the  teachers  and  benefactors  of  humanity. 

"  Before  the  hoary  head  shalt  thou  rise  up,  and  honor  the  face  of 
the  old  man."     (Leviticus  xix.  31.) 

6.  By  taking  proper  care  that  no  neighbor  be  de- 
graded in  his  or  in  our  estimation,  by  extreme  pov- 
erty, servitude,  or  even  by  punishment  for  crime. 
(Deut.  xxviii.  1-3.) 

He  that  despiseth  his  neighbor  is  a  sinner :  but  he  that  is  gra- 
cious to  the  poor,  happiness  will  attend  him.      (Prov.  xiv.  zi.) 

178.  The  fifth 'special  duty  to  our  neighbor  is  to  af- 
ford  him  the  opportunities  to  develop  his  capacities 
and  elevate  his  nature  to  holiness  and  wisdom., 

"  Withhold  no  benefit  from  him  to  whom  it  is  due,  when  if  is  in 
the  power  of  thy  hand  to  do  it."  (Proverbs  iii.  27.) 

179.  We  perform  this  duty  especially : 

1.  By  securing  religious  liberty  to  every  person,  as 
well  as  liberty  of  thought  and  speech. 

"  For  unto  me  are  the  children  of  Israel  servants ;  they  are  mjr 
servants,  whom  I  have  brought  out  of  the  land  of  Egypt :  I,  God,  am 
their  Lord."  (Leviticus  xxv.  55.) 

2.  By  establishing  and  supporting  public  schools  to 
diffuse   profane  knowledge,  and  religious  schools  for 
the  diffusion  of  divine  truth ;  houses  of  public  worship 
and  public  instruction  and  public  libraries ;  and  sup- 
porting every  enterprise  by  which  religion,  learning, 
and  enlightenment  are  diffused. 

"  O  that  all  of  God's  people  were  prophets,  and  God  would  pot 
H'u  spirit  upon  them !"  (Numbers  xi.  29.) 


(178  )  Which  is  our  fifth  special  duty  to  our  neighbor  1    (178.)  How  most  thto 
specially  fulfilled  ? 


— 63— 

3.  By  making  our  own  conduct  an  example  of  tioli- 
ness,  our  words  and  deeds  expressions  of  wisdom  to 
others. 

"And  there  shall  be  blessed  by  thee  all  families  of  the  earth.'* 
(Genesis  xii.  3.) 

4.  By  supplying  the  means  to  the  helpless  and  needy, 
to  attend  public  schools,  places  of  worship  and  instruc- 
tion'; persuading  the  ignorant  and  the  erring  ones  to 
incline    their    hearts   to  piety    and   their   minds   to 
wisdom. 

"  The  spirit  of  the  Ruler,  God,  is  upon  me,  because  God  hath 
annointed  me,  to  announce  good  tidings  to  the  meek :  he  hath  sent 
me  to  bind  up  the  broken-heaited,  to  proclaim  freedom  to  captives, 
and  release  to  prisoners."  (Isaiah  Ixi.  i.) 

180.  The  sixth  special  duty  to  our  neighbor  is,  to 
protect  his  freedom. 

"  Thou  shah  have  no  other  lords  before  Me.*' 

181.  We  perform  this  duty  especially :' 

1.  By  granting  equal  rights  to  all. 

2.  By  establishing,  supporting,  and  protecting  free 
government  and  just  laws. 

"And  God,  your  Lord,  is  your  king."     (i   Samuel  xii.  12.) 


XIV. 
THE  FAMILY. 

182.  The  fifth  commandment  of  the  Decalogue 
opens  man's  duties  to  his  fellow-man.  Still,  its  special 
import  is,  that  children  honor  their  parents. 

"Let  every  man  fear  hit  mother  and  hit  father."     (Leviticus 
xi.  3.) 

(180.)  Which  IB  onr  sixth  special  duty  to  man '/    (181.)  How  must  it  be  ful- 
tiled  ?     (182.)  Which  is  the  special  import  of  the  fifth  commandment  ? 


—64— 

183.  It  is  our  duty  to  honor  our  parents  by  obedi- 
ence, respect,  attention,  and   forbearence,  if  they  are 
weak;  by  defence  of  their  honor,  support,  and  com- 
fort under  all  circumstances. 

•'  The  eye  that  mocketh  at  his  father,  and  despiseth  to  obey  h« 
mother,  this  shall  the  ravens  of  the  valley  pick  out,  and  the  young 
eagles  shall  eat  it."  (Proverbs  xxx.  17.) 

184.  In    order  to  honor  our  parents,  we  must  be 
kind  to  those  whom  they  love,  such  as  their  friend* 
and  relatives,  or  step-father,  step-mother,  half-brothers, 
and  sisters. 

"  The  Creator  of  the  speech  of  the  lips  (commands)  peace.  Peace 
to  him  that  is  afar  off,  and  to  him  that  is  near,  saith  God  j  and  I 
will  heal  him."  (Isaiah  Ivii.  19.) 

185.  It  is  the  duty  of  parents  to  protect,  support, 
and  educate  their  children;   but   it  is  no  less  every 
child's  duty  to  assist  his  parents  therein. 

186.  The  Decalogue  begins  the  duties  to  our  neigh- 
bor with  the  commandment,  "Honor  thy  father  and 
thy  mother,"  because — 

1.  All  the  duties  of  man  to  his  neighbor  must  first 
and  foremost  be  fulfilled  in  the  family. 

2.  The  peace  and  happiness  of  society  depend  upon 
the  good  government  of  the  family. 

3.  Our  parents  are  our  greatest  benefactors  and  first 
teachers. 

4.  Gratitude  to  our  benefactors  ana  respect  to  our 
teachers  are  virtues,  without  which  man  can  not  be 
good,  and  society  can  not  be  happy. 


(183.)  What  is  the  child's  duty  to  his  parents  ?  (184.)  Whom  else  maul  a  dtltt- 
ftal  child  honor  ?  (185.)  Which  is  the  dnty  of  parents  to  their  children  1  (18<J.) 
Why  begins  the  Decalogue  the  duties  to  our  neighbor  with  "  Honor  thy  fath«r 
and  thy  mother  1" 


—65— 


187.  Whoever  has  done  auy  thing  for  the  lasting 
benefit  of  man,  is  also  our  benefactor,  as  well  as  those 
T"ho  bestow  immediate  kindness  upon  us. 

188.  Whoever  teaches  by  noble  example,  by  good 
books  or  public  lessons,  is  also  our  teacher,  as  well  as 
those  who  immediately  instruct  us. 


MAN'S  DUTIES  TO  OTHER  CREATURES. 

189.  The  fourth   commandment  of  the   Decalogue 
implies  duties  of  man  to  the  animals.     Thy  ox  and  thy 
ass  also  should  be  given  a  weekly  day  of  rest. 

190.  The  Bible  specifies,  in  different  laws,  duties  to 
the  animals,  all  of  which  are  contained  in  the  com- 
mandment, not  to  abuse  or  maltreat  any  animal,  be- 
cause every  kind  of  cruelty  is  abominable.     (Exodus 
xiii.  4,  5;  Deut.  xxii.  4,  6,  7,  10;  xxv.  4.) 

"  A  righteous  man  careth  for  the  life  of  his  beast  5  but  the  mer- 
cies of  the  wicked  are  cruelty."  (Proverbs  xii.  10.) 

191.  Hunting  or  otherwise  killing,  teasing,  or  tor- 
menting innocent  animals  for  amusement  or  pastime 
is  wicked.     Esau  was  a  hunter. 

192.  The  Bible  also  prohibits  the  wanton  destruc- 
tion of  fruit  trees,  and  commands  not  to  destroy  or 
waste  God's  gifts  to  his  creatures.     (Deut.  xx.  19,  20.) 

"  Thy  righteousness  is  like  the  loftiest  mountains,  thy  justice  like 
the  great  deep;  thou  helpest  man  and  beast,  O  God.  (Psalm 
xxxvi.  7.) 

(187  1  Who  Is  our  benefactor?  (188.1  Who  is  our  teacher?  (189.)  Which 
commandment  of  the  Decalogue  suggests  duties  to  the  animals?  (190  *  Which 
U  the  main  commandment  in  this  respect .'  (191.)  IB  it  right  to  km  animals  for 
•  pastime  ?  (192.)  What  else  of  thii  natnre  does  the  Bible  prohibit  T 


—66— 

XVI. 
THE  OBJECT  OF  THE  LAW. 

193.  By  the  conscientious  practice  of  these  duties, 
from  pure  and  noble  motives,  man  remains  in  cove- 
nant with  God ;  he  learns  to  love  God  and  man,  the 
Creator  and  His  creatures ;  he  developes  and  elevates 
his  nature  to  perfection,  immortality,  and  happiness, 
here  and  hereafter ;  he  advances  from  the  creature  to 
the  child  of  God. 

"  The  fear  of  God  is  the  source  of  life,  to  avoid  the  snare*   of 
death."     (Proverbs  xiv.  ay.) 

DIDO  VVH  n p "I ¥  "Righteousness  will  rescue  from 
death." 


XYIl. 
D'pn  CHUCKIM  AND  MISHPATIM. 

194.  CHUCKIM   are   "  ordinances,"   in  the   Law  of 
Moses,  concerning  the  mode  of  worship,  the  cleanness 
ind  health  of  the  body,  intermarriage,  and  outward 
lational  distinctions. 

195.  MISHPATIM   are   "statutes,"   in  the    Law   of 
Moses,  concerning  the  government  of  the  Hebrew  peo- 
ple and  the  administration  of  justice. 

196.  The  Chuckim  and  Mishpatim  are  called  the  Law 
of  Moses,  or  the  Mosaic  Law,  because  Moses  taught 
them  to  Israel  as  the  best  means  to  carry  out  the  Law 
of  the  Covenant  in  the  land  of  Palestine.     (Deut.  iv. 
5-8 ;  vii.  1-3.) 

(193  1  To  what  leads  the  conscientious  practice  of  these  duties  ?  (194.)  What 
are  Chuckim  ?  (195.)  What  ara  Mishpatim  ?  (196.)  How  are  the  Chnckim  aod 
Mishpatim  together  called? 


—67— 

u  And  God  commanded  me  at  that  time  to  teach  you  ordinances 
and  statutes,  for  you  to  do  them  in  the  land  to  which  you  paw  over 
to  possess  it."  (Deut.  iv.  14.) 

197.  There  are  eternal  principles  in  the   Chuckim 
tnd  Mishpatim,  which  every  Israelite  ought  to  know, 
to  understand,  and  to  reduce  to  practice. 

"  And  God  our  Lord    hath   commanded  us  to  do  all  these  ordi- 
nances, in  order  to  fear  God  our  Lord;   that  it  may  be  well  with  us  all . 
the  days,  and  that  he  keep  us  alive  (in  eternity)   as  on  this  day. 
(Deut.  vi.  114.) 

198.  According  to    the   letter,   the    Chuckim    and 
Mishpatim  were  obligatory  on  Israel  and  in  the  Land 
oi  Palestine  only,  as  expounded,  amended,  or  changed 
by  the  Council  of  Elders,  afterwari  called  the  Sanhe- 
drin.     (Deut.  xvii.  8-13.) 

"  And  thou  shalt  do  according  to  the  word  which  they  shall  tell 
thee,  from  that  place  which  God  thy  Lord  will  choose.  And  thon, 
shalt  observe  to  do  all  as  they  will  teach  thee."  'Ibid,  10.) 


ADDENDUM.    XXXY. 

Biblical  lawi  were  changed  during  the  period  of  history  recorded  in  the 
Bible  j  so  afterward  the  laws,  amendments,  and  changes  could  be  made, 
which  are  recorded  in  the  Mishnah  and  Talmud.  [Compare  Deut.  xxv.  5 
to  10,  and  Ruth  iv. ;  Levit.  xxiii.  42,  43,  and  Nehemiah  xiii.  13  to  18; 
Exodus  vi.  14,  15,  1 6,  and  a  Chronicles  xxxv.  18;  Exodus  xxvi.,  and  I 
Kings  vii.,  especially  Exodus  xxv.  18,  and  I  Kings  vi.  13;  Exodus  xx.  4,  and 
i  Kings  vii.  ay  to  37,  Exodus  XXT.  31,  and  i  King*  vii.  49;  Exodus  xxx. 
1 8,  and  i  Kings  vii.  38.  The  rabbinical  passages  in  support  of  this  paragraph 
are  compiled  in  "The  Israelite,"  rolume  a,  numbers  40,  41,  41.] 

199.  In  all  Mishpaiim,  the  Israelite  must  submit  to 
the  laws  and  institutions  of  the  country  in  which  he 
lives ;  but  it  always  remains  his  duty  to  have  the 


(107  )  What  is  contained  in  the  Ohnckim  and  Mishpatim  ?     (198.)  When  and 
where  were  the  Ohnckim  and  Mlihpatim  obligating  according  to  the  letter  ? 


—68— 

laws  and  institutions  of  his  country  harmonized  with 
the  Law  of  the  Covenant  and  the  principles  contained 
in  the  Mishpatim. 

"  And  seek  the  welfare  of  the  city  whither  1  have  banished  you, 
and  pray  in  its  behalf  unto  God;  for  in  in  welfare  shall  ye  fart 
well."  (Jeremiah  xxix.  17.) 

200.  Those  Chuckim,  which  are  still  observed  by  all 
Israel,  as  the  means  of  divine  worship,  or  as  the  signs 
of  our   unity  as  a  religious   body,  are  obligatory  on 
every  one  in  Israel,  as  a  member  of  the  great  congre- 
gation, established  by  God  himself. 

"  The  congregation  shall  have  one  ordinance  with  you,  and  the 
stranger  who  sojourns  among  you  ;  an  eternal  ordinance  for  your 
generations,  as  ycu  so  shall  be  the  stranger  before  God."  (Nnm- 
bers  xv.  16.) 

201.  Every  religious  body  in  Israel,  be  it  a  congre- 
gation, a  synod  of  congregations,  or  a  conference  of  its 
learned  men,  has  the  right  to  establish  for  itself,  how 
those    Chuckim   should   be    observed    and    practiced, 
in  order  to  become  better  means  of  divine  worship,  or 
better  signs  of  Israel's  unity,  in  their  respective  age 
and  place. 

"  When  they  who  fear  God,  have  spoken  often  one  to  another 
then  God  hath  hearkened  and  heard  it  j  and  it  shall  be  written  in  the 
book  of  memorial  before  him,  for  them  who  fear  God  and  think  upon 
His  name."  (Malachi  iii.  16.) 

202.  The  main  Chuckim  still  observed  by  all  Israel, 
are   divided   in   holy   reasons,  holy  places,  and   holy 
observances. 


(199.)  What  is  the   Israelite's  duty  in  regard  to  the  Mishpatim    in 
country  ?     (200.)  Which  Chnckim  are  obligatory  upon  the  Israelite  as  a  m 
of  the  congregation?     (201.)  Who  has  the  right  to   change   them?     (202.1  Ho 
•re  the  main  Chuckim,  which  are  still  obscryed,  dirided? 


member 


XYIII. 
HOLY  SEASONS. 

203.  Every  great  and  good  idea  should  be  given  a 
special   place   and   time,  where  and  when  to  be  im- 
pressed on  the  mind  of  those  who  seek  God  and  truth. 

204.  The  Holy  Seasons  ordained  in  the  Law,  convey 
great  and  good  lessons,  which  it  is  necessary  to  refresh 
in  our  mind  as  often  as  possible. 

205.  Beside  the  weekly  Sabbath  and  the  New  Moon, 
the   Law  ordains  five  holy  seasons  or  feasts :   1.  The 
Feast  of  Passover,  HD£) ;    2.  The  Feast   of  Weeks, 
fWQB>;  3.  The   Feasts  of  Booths,  n"OD;  4.  The 
Day  of  Memorial  or  New  Year,  [TOM  QV  or  J^N") 
njJiTf ;  and  5.  The  Day  of  Atonement,  D'™)1£33n  D^ 
[Exodus  xii.;  xxiii.  12  to  17;  xxxiv.  18  to  24;  Le- 
viticus xvi.  29  to  34 ;  xxiii. ;  Numbers  xxviii.  11  to 
31 ;  Deuteronomy  xvi.  1  to  17.] 

206.  The  day  of  New  Moon  is  not  a  day  of  rest  but 
of  peculiar  worship,  to  mark  the  change  of  seasons  by 
devotional  practices.     (2  Kings  iv.  23;  Isaiah  i.  13 
14 ;  Ixvi.  23.) 

207.  The  Passover-feast  lasts  seven  days,  from  the 
fifteenth  day  of  the  first  month,  called  Nissan.     (Ex- 
odus  xii.   2.)     It   is  also  called  feast  of  Unleavened 
Cakes,  on  account  of  this  kind  of  bread  which  is  to  re- 
place the  ordinary  kind  during  this  feast.     (Ibid.  15.) 
The  first  and  last  days  are  "  holy  convocations,"  when 

Hof^  Sea^o*1  8^nlf  e]er*  B-reat  ai)d  good  idea  **»  K1™11  ?     (204.)  What  do  the 
:0«.)  Is  the  day  of  New  Moon  a  day  of  real?     (aOT^What^TpLach  ?h* 


—70— 

no  gervile  labor  should  be  done.     The  five  intervening 
days  are  days  of  labor  and   peculiar  worship,  called 

tt/IDilvln,  Choi  Hammied. 

208.  The  Feact  of  Weeks,  or  Pentacost,  lasts  one  day, 
ti'3   sixth   day  of  the  third  month,  called  Sivan,  the 
fiftieth  day  after  ihe  fivat  day  of  Passover.     It  is  ap- 
pointed   for   &  "  holy   convocation,"  when  no  servile 
labor  should  be  done. 

209.  The    Feasts   of  Booths,  or   Tabernacles,  lasts 
seven   days,  from    the   fifteenth    day   of  the   seventh 
month,  called  Tishri,  to  conclude  with  the  Feast    of 
Conclusion,  m¥y  >r  W,  the  eighth  day.      The  first 
day  of  the  Feast  of  Booths  and  the  Feast  of  Conclusion 
are  "holy  convocations,"  when  no  servile  labor  should 
be  done;  the    intervening  six  are  days  of  labor  and 
peculiar  worship,  called   ~lJ710n  7*111 

210.  These  feasts  are  called  D'Sn  W^W,  the  three 
seasons  for  holy  convocations,  or  Q^ID  0*0',  the  good 
days. 

211.  The  Passover-feast  is  a  memorial  of  the  deliv- 
ery of  Israel  from  the  Egyptian  bondage.     The  Feast 
of  Weeks  is  a  memorial  of  the  revelation  of  the  Deca- 
logue on  Mount  Sinai.    The  Feast  of  Booths  is  a  mem- 
orial of  God's  protection  in  the  wilderness  where  Israel 
sojourned  forty  years. 

212.  The  lessons  conveyed  by  the  feasts  are  these : 
1.  The  Passover  teaches  that  God  is  our  only  Re- 
deemer and  Savior,  who  has  decreed  that  all  men  shcuid 
be  free  and  equal. 


(208.)  When  is  Shabuoth  ?  (209.)  When  is  Succoth  ?  (210.)  How  are  the** 
feasts  called ?  (11 1.^  Of  what  are  these  feasts  memorials?  (212.)  Which  ar» 
the  lessous  conveyed  by  these  feasts,— 1,2,  3,  4? 


—71— 

2  The  Pentacost  teaches  that  God  alone  is  the  law- 
giver of  man,  and  all  laws  must  be  in  harmony  with 
His  holy  will. 

3.  The  Feast  of  Booths  teaches  that  God  protects, 
blesses,  and  guides  all  his  children,  and  that  thanks- 
giving is  due  to  Him  alone. 

4.  Israel  observes  no  feast  or  holiday  in  memory  of 
any  person,  however  great  or  good  he  may  have  been; 
God's  special  revelations,  in  history  or  in  nature,  are 
the  causes  of  Israel's  feasts. 

213.  The  three  feasts  should  be  distinguished : 

1.  By  rest  from  all  unnecssary  labor 

2.  By  worship  and  thanksgiving  to  the  Almighty, 
in  the  midst  of  the  congregation. 

3.  By   fixing  upon   our  minds  the  special  lessons 
which  each  feast  conveys. 

4.  By  the  grateful  enjoyment  of  God's  gifts,  together 
with  the  poor,  the  needy,  the  widow,  the  orphan,  and 
the  strangers,  for  whom  we  have  provided  from  our 
wealth. 

214.  The  Day  of  Memorial,   also  called  Day  oi 
'  blowing   the  Trumpet  (Numb.    xix.  1),  and   Day  oi 

Judgment  (Psalm  Ixxxi.  4,  5),  lasts  one  day,  the  first 
day  of  the  seventh  month,  called  Tishri.  It  is  consid- 
ered the  civil  New  Year,  H^H  PHI  (Ezekiel  xlii). 

215.  The  tenth  -day  of  lishri  is  TlQD  DV,  Day  of 
Atonement,  the  "  Sabbath  of  Sabbaths." 


(213  >  By  what  should  these  three   feasts  be  distinguished.— 1,  2,  3,  4? 
(2U  )  When  IB  Bosh  Hashanah?     (215.)  When  is  Yom  Kippur? 


—72— 

216.  These   two   days,  Rosh   Hashanah   and    font 
Kippur,  are  called  D"N"nJ  D'O',  "the  awful  or  sublime 
days,"   because    they   are  appointed    for  most  serio'ia 
reflection  on  our  conduct  toward  God  and  man. 

217.  The  ten  days  beginning  with  Rosh  Hashanah 
and    ending    with     Yom    Kippur   are    called  m&^ 
flDlfcT)  *O>,  "the  ten  days  of  penitence,"  because  they 
are  appointed  for  repentance  of  sin,  amendment  of  con- 
duct, and  elevation  of  character. 

218.  The  Rosh  Hashanah  conveys  these  lessons: 

1.  God  is  the  Providence,  King,  and  Judge  of  man- 
kind. 

2.  Every  man  is  responsible  to  his  Maker  for  all 
his  doings  and  omissions,  all  of  which  are  fully  known 
to  Him. 

3.  God  renders  to  every  man  his  due.     He  rewards 
the  righteous  and  punishes  the  wicked. 

4.  No  man  must  expect  of  Providence  more  than 
that  which  God's  grace  and  justice  bestow. 

219.  The  Yom  Kippur  conveys  these  lessons: 

1.  He  who  falls  may  stand  erect  and  straight  after 
he  has  risen  again.     He  who  deserts  the  straight  path 
and  chooses  crooked  by-ways  may  return  to  the  level  • 
path  and  walk  in  it.     So  may  the  sinner  return  to  the 
path  of  righteousness  and  be  pious. 

2.  By  our  sins  we  cause  not  God  to  desert  us,  but 
ourselves  to  desert  God  ;  therefore  WE  must  return  to 
God,  and  whenever  we  return   we  are  deserted   no 
longer. 

(no.)  Why  are  these  two  day«  called  Yomim  Noraim?  (217.)  Why  are  in«M 
tea  days  called  Asereth  Yemai  Teshubfth  ?  (218.)  Which  are  the  lessons  01  RoA 
Baahauah,— 1,  2,3,  4?  (219.)  Which  lessons  conyeyi  the  Yom  Kippur  ' 


—73— 

3.  Our   pride,  vanity,  haughtiness,  sinfulness,  and 
wickedness  will  not  offend  the  immutable  Deity,  but 
benight  our   souls,    lead  us  to  forget  our  duties,  and 
wrong  our  neighbor.     If  the  darkness  of  sin  be  re-' 
moved,  and  our  neighbor  appeased  by  our  own  repent- 
ance, we  must  behold  again  the  light  of  truth  and 
virtue. 

4.  God  punishes  only  for  the  sake  of  correction,  for 
He  is  most  gracious.     If  we  punish  ourselves  for  our 
misdeeds, — and  remorse  and  repentance  are  the  worst 
punishment — God  would  not  punish  us  again,  for  He 
is  infinitely  just. 

220.  The  Rosh  Hashanah  should  be  distinguished : 

1.  By  remembering  the  blessings  of  God  which  we 
enjoyed  in  the  past  year ;  the  happiness  and  grief  that 
passed  through  every  heart;  the  good  or  evil  doings 
that  every  one  entered  into  the  book  of  eternal  mem- 
ory ;  how  much  better  or  worse  we  have  grown  the 
past  year,  and  what  lot  we  deserve  in  the  coming  from 
the  hands  of  our  Maker. 

2.  By  placing  ourselves  in  judgment  before  God  and 
our  own  conscience. 

3.  By  awaking  to  a  full  recognition  of  our  sins,  and 
the  repentance  thereof. 

4.  By  prayer   to  God,  to  enlighten    our  souls  and 
strengthen   our   minds,  to  behold   truth,  and  to  love 
goodness;  that  we  might  deserve  His  blessings  here 
and  hereafter. 

(820.)  How  should  th.-  Rosh  Haahanah  be  diltinguished  ? 


—74— 

221.  The  Days  of  Penitence  should  be  distinguished; 

1.  By  repentance  of  sin,  and  humiliation  before  God, 
ind  before  our  neighbor  whom,  we  have  wronged  or 

f)ffended. 

2.  By  special  acts  of  charity  and  deeds  of  generosity. 

3.  By  sincere  forgiveness  to  all  who  wronged  or  of- 
fended us. 

222.  The  Yom  Kippur  is  to  be  distinguished  : 

1.  As  a  day  to  be  devoted  entirely  to  making  atone- 
ment before  God  for  our  sins ;  to  sanctify  and  elevate 
our  moral  nature  to  God ;  and  to  be  reminded  of  the 
everlasting  Sabbath  in  the  world  of  the  spirits. 

2.  To  declare  the  dominion  of  the  spirit  over  the 
body,  by  abstaining  from  all  earthly  enjoyment,  and 
occupying   ourselves  exclusively  with  holy  thoughts, 
which  is  the  true  Sabbath  of  the  soul. 

3.  To  invigorate  our  souls  with  new  strength  by  the 
grace  and   mercy  of  God  and    our  communion  with 
Him. 

4.  To  be    reunited   in   peace   and    love    with   our 
fellow-man. 

223.  Atonement  is  made  before  God  for  our  sins,  by 
sincere  repentance  of  our  wickedness,  and  humiliation 
before   God;  by  making   good  with  our  neighbor  in 
whatever  we  sinned  against  him,  and  coming  to  the 
firm  determination  to  sin  no  more.     [Exodus  xxxiv.  7  • 
1  Kings  viii.  46  to  50 ;   Isaiah  xliv.  21,  22 ;   Iv.  6,  7 ; 
Ezekiel   xviii.  21  to  23,  31,  32;   Jonah  iii.;    Psalm 
xxv.  8  to  11 ;  xxxii.  5;   xxxiv.  18  ;  li.  18,  19  ;    oxxx. 
7,  8  j  Proverbs  xvi.  6.] 

(2MJ  How  should  the  Yemai  Teshubah  be  distinguished  ?     (2Ui.)  How  U  tte 
TOM  Kippur  to  be  distinguished  ?    (223.)  How  is  atonement  made  7 


70— 


224.  The  Purim-day,  the  fourteenth  of  the  twelfth 
month,  followed  the  next  day  by  Shushan-Purim,  in 
remembrance   of  the  rescue  of  Israel  by  Esther  and 
Mordecai  from  the  destruction,  schemed  against  them 
by  Haman  —  as  the  Book  of  Esther  narrates  —  is  a  day  of 
feasting,  rejoicing,  and  sending  presents  to  the  poor, 
and  to  friends  ;   but  it   is  not  a   holy   day.     (Esther 
Ls.  20,  etc.) 

225.  The  Banukah  (days  of  dedication),  begin  the 
twenty-fifth  day  of  the  ninth  month,  called  Kislev,  to 
last  eight  days.     It  is  a  memorial  of  the  victories  of 
tkc  Asmoneans  or  Maccabees  over  the  Syrians,  in  the 
time  of  Antiochus  Epiphanes;  the  re-dedication  of  the 
Temple  of  Jerusalem,  after  it  had  been  defiled  by  the 
oppressors,  and  liberty  and  independence  thus  regained 
for  Israel  by  its  immortal  heroes.     In  commemoration 
of  that  joyous  time,  lights  are  kindled  in  every  house 
during  those  eight  nights,  and  additional  prayers  re- 
cited ;  but  they  are  no  holy  days. 

226.  The  fast  days  instituted  on  account  of  national 
calamities,  and  other  causes,  are  no  longer  observed  by 
all  Israel. 

"Thus  saith  the  God  Zabaoth,  the  fast  of  the  fourth  month 
^Tamuz),  and  the  fast  of  the  fifth  month  (Ab),  and  the  fast  of  the 
seventh  month  (Tishrai),  and  the  fast  of  the  tenth  month  (Tebeth), 
ihall  become,  to  the  house  of  Judah,  gladness,  joy,  and  goodly  feastt- 
only  love  truth  and  peace."  (Zechariah  viii.  19.) 

(224.)  When  and  what  is  Purim  ?     (225.)  When  and  what  is  Hanuk.h?     (226  ) 
Bo  we  itill  observe  the  public  fast-days  ? 


—76— 

227.  All  feasts  and  holy  days  in  Israel  begin  with 
the  previous  evening;  as  the  biblical  day  is  computed. 
(Leviticus  xxiii.  32.) 


XX. 

HOLY  PLACES. 

228.  Holy   places   are   those   where   men   meet   to 
worship  God,  to   teach  or    learn  His   will,  to  devise 
means   for   the  public  welfare,  or  to  provide  for  the 
poor,  the  sick,  the  helpless,  or  the  stranger. 

"At  every  place  where  I  will  cause  rry  name   to  be  remembered, 
I  will  come  to  thee  and  bless  thee."     (Exodus  xx.  24.) 

229.  Burial  grounds  also  are  considered  holy,  be- 
cause there  rest  in  peace  the  remains  of  good  people, 
and  many  a  devout  prayer  is  there  offered  up  to  God. 

230.  The  holy  places  are  jailed  in  Hebrew  Mikdash, 
the  sanctuary  or  the  temple ;    Beth  Hak-keneseth,  the 
synagogue  or  the  meeting-house  ;   Beth  Ham-midrash, 
the  school-house,  or  the  academy.   The  burial  ground  is 
called  Beth  Olam,  the  house  of  eternity,  or  also  Beth 
Chayim,  the  house  of  life. 

231.  It  is  the  duty  of  every  Hebrew  community  to 
erect  and  sustain  such  holy  places,  for  worship,  instruc- 
tion, charity,  and  decent  burial. 

"  And  they  shall  make  a  sanctuary  unto  me,  and  I  will  dwell 
among  them."     (Exodus  xxv.  8.) 

(227  )  When  do  the  feasts  begin?  (228.)  Which  are  holy  places?  (229.)  How 
are  burial  grounds  looked  upon  ?  (230.)  How  are  the  holy  p!acf-«  called  i» 
Hebrew?  (231.)  What  is  the  duty  of  every  Hebrew  community  concerning th«mV 


—77— 

232.  It  is  the  duty  of  every  Israelite   to  respect, 
hono*r,  frequent,  uphold,  and  support  those  holy  places, 
to  the  best  of  his  abilities. 

"  Ye  shall  observe  my  Sabbaths,  and  ye  shall  revere  my  sanctuary ; 
I  am  God."  (Levit.  xix.  30.) 

233.  God  is  especially  revealed  in  those  holy  places : 
in  the  worshiping  soul,  in  the  words  of  him  who  teaches 
light  and  truth,  and  in  the  hearts  of  those  who  delight 
in  divine  instruction. 

"  O  send  thy  light  and  thy  truth ;  they  shall  guide  me,  and  lead 
me  to  thy  holy  mountain,  and  thy  habitation."  (Psalm  xliii.  3.) 

234.  There  is   in   every  Hebrew  temple   a  Sepher 
Thorah,  the  Scroll  of  the  Law,  kept  in  the  Aron  Hak- 
kodesh,  the  holy  ark,  as  it  was  in  the  temple  of  Jerusa- 
lem.    No  other  symbols  are  necessary,  and  no  images 
are  tolerated. 

"  Take  this  Scroll  of  the  Law,  and  put  it  on  the  side  of  the  ark  of 
the  covenant  of  God  your  Lord  ;  and  let  it  be  there  a  testimony  unto 
thee."  (Deut.  xxxi.  16.) 

23 j.  Every  house  should  be  made  a  sanctuary  by 
daily  devotions,  divine  instruction,  virtue,  and  charity. 
(Deut.  xi.  18,  21.) 


ADDENDUM.   XXXYI. 

Palestine  is  called  the  holy  land,  which  it  was,  because : 

I.  The  whole  land  was  given  to  Irsaelin  which  to  practice  the  laws  of  the 
Lord,  and  prepare  themselves  for  the  great  mission  of  conveying  divine  truth 
to  all  men.  So  the  whole  land  was  considered  one  divine  temple. 

^  The  prophets  and  psalmists  of  the  Lord,  by  their  holy  words,  sanctified 
that  land  to  a  temple  of  truth. 

It  is  natural  for  every  good  man  to  be  attached  to  the  land  where  his  an- 
cestors rest  in  the  dust,  his  glorious  history  was  enacted,  his  prophets  and 


(2  ;2  )  Which  is  the  duty  of  every  Israelite  to  holy  places  ?  (233.)  How  is  'God 
especially  revealed  in  those  holy  places?  (234.)  What  is  found  in  every  Hebrew 
temple  ?  (236.)  What  should  every  house  be  made  ? 


—78— 

bards  touched  the  cords  of  the  sacred  lyre,  and  poured  forth  the  glowing,  dilu- 
tion of  inspired  words,  and  his  immortal  heroes  fought  the  battles  of  the  Eord  ; 
therefore  Palestine  was  the  holy  land.  But  it  a  now  defiled  by  barbaram 
and  impiety  ;  it  is  the  holy  land  no  more.  The  habitable  earth  must  become 
one  holy  land  ;  this  is  the  object  of  the  Law.  [Zechariah  ii.  1410^  Psalm 
cxiiL] 


XXI. 

HOLY  OBSERVANCES. 

236.  Holy  observances  are  symbolic  doings  to  the 
following  purposes : 

1.  To  convey  to  the  mind  lessons  of  truth  concern- 
ing God,  His  will,  man's  duties  and  hopes. 

2.  To  move  the  human  will  to  deeds  of  righteous- 
ness and  piety. 

3.  To  express  our  feelings  before  God,  and  the  yearn- 
ing of  our  hearts  for  Him. 

4.  To  invigorate  our  faith  in  God  and  His  love. 

237.  Holy  observances  must  be  neither    barbarous 
nor  cruel,  neither  ridiculous  nor  absurd,  neither  super- 
stitious nor  self-sufficient.     (Deuter.  xii.  29,  31.) 

"  And  ye  shall  observe  and  do  them  for  this  is  your  wisdom  and 
your  intelligence  in  the  eyes  of  the  nations,  who  will  hear  all  these 
ordinances  and  say,  this  great  nation  only  is  a  wise  and  'rtelligent  peo- 
ple." (Deut.  iv.  6.) 


ADDENDUM.    XXXYH. 

Symbolic  actions  arc  required  to  convey  ideas  or  sentiments  to  gross  or  weak 
minds ;  barbarous  men  express  their  feelings  by  wild  gestures  or  gross  sym- 
bols ;  words  and  songs  are  sufficient  to  instruct  and  edify  the  intelligent  and 
express  every  sentiment  or  thought.  The  sons  and  daughters  of  the  covenant 
have  the  solemn  duty  to  be  intelligent.  Therefore  if  the  temple  of  Jerusalem 


(236.)  What  are  holy  observances  ?•    (237.)  What  must  holy  observances  no 
tot 


—79— 

•hould  ever  be  rebuilt  no  sacrifice  would  be  made  there,  as  we  could  not  thui 
be  instructed  or  edified,  or  serve  God  with  all  our  heart  and  all  our  soul. 
God  by  destroying  the  Temple  demonstrated  His  will  that  no  sacrifice*  should 
be  made. 

Holy  observances  and  symbols  have  often  been  changed  in  Israel,  to  cor- 
retpond  to  the  change  of  taste  and  intelligence  in  different  generations  and 
places  j  and  must  always  be  changed  accordingly,  by  the  proper  authorities. 

238.  The  word,  song,  and  music  are  the  means  em- 
ployed in  divine  worship  and  instruction.     (Numbers 
x.  10,  11;  Psalm  150;  Chronicles  xxv.) 

"  Give  thanks  unto  God  with  the  harp  ;  with  the  ten-stringed 
p»altry,  sing  unto  Him.  Sing  unto  Him  a  new  song;  play  beautifully 
amidst  a  triumphant  shout." 

239.  According   to   ancient  custom,   the  following 
prayers  are  established  : 

1.  The  morning  prayer,  JV^l!"?!^,  Shacharitk. 

2.  The  evening  prayer,  11(1  JO,  Minchah. 

3.  The  night  prayer,  DH^D,  Ma'aril. 

4.  The  additional  prayer  for  New  Moon  and  holidays, 
now  omitted  in  several  congregations,  fjDIO,  Musaf. 

5.  The  fifth  and  concluding  prayer  on  the  day  of 
atonement,  nV^J,  Neilah. 

6.  There  is  added  to  the  Shacharith  on   the  three 
feasts,  New  Moon  and  Hanukah,  a  collection  of  Psalms, 


called  ^n,  Hattel 

7.  Prayer  after  meal,  flfOi!  rO~O,  Birchat,  Ham- 
mazon. 

8.  Prayer  before  retiring  to  rest,  ITDOU  *?#  ]}&&> 
Shema  al  hamittah. 

9:  Benedictions  at  the  enjoyment  of  any  of  God's 
gifts,  by  any  of  our  senses,  Or  on  beholding  any  curi- 
osity of  nature,  or  any  great  man,  m3"O,  Berachoth. 


•.438.)  Which  meant  are  employed  in  divine  worship  And  instruction  7     (MO.) 
Which  prayers  are  established  oy  ancient  custom  ? 


—SO- 
lO.  Penitential  prayers  during  the  ten  days  of  peni- 
tence, rnrv^o,  Seiichoth. 

240.  Ten  adults,  men  or  women,  are  a  congregation, 
called  Minyan,  "  the  proper  number." 

241 .  Three  or  more  persons  eating  together  on  one 
table,  are  also  considered  a  congregation,  which  is  called 
Mezuman. 

242.  In  congregational  worship  the  Borechu,  Kad- 
dish,  and  Kedushah  are  added  to  the  usual  prayers,  and 
a  section  of  the  Law  is  read  from  the  Sepher  Thorah,  on 
the  appointed  days ;   all  of  which  is  omitted  in  private 
worship. 

243.  A  section  of  the  Law  from  the  Sepher  Thorah  is 
read  on  Sabbath  (morning  and  evening),  on  New  Moon, 
feasts,  Hanukah,  and  Purim,  and  every  Monday  and 
Thursday. 

244.  On  Purim  the  Book  of  Esther,  or  an  abstract 
thereof,  is  also  read. 

245.  Every  Sabbath  and  holiday,  also,  a  section  of 
the  Prophets  is  read,  called  Haptarah. 

246.  The  piayers  are  divided  in  hymns  or  psalms  of 
thanksgiving,  praise  and  adoration,  and  supplication 

247.  The  hymns  and  psalms  of  thanksgiving,  praise 
and  adoration  are  taken  from  the  Bible,  or  composed 
on  Bible  texts. 

248.  Prayers  of  supplication  should  be  spontaneous ; 
therefore  the  Hebrew  ritual  contains  but  few  of  them, 
and  they  are  general  and  in  the  plural  number,  so  that 
each  prays  for  all. 

/oi^?'X?ow  many  Per8°ns  make  »  Minyan  ?  (241 J  What  is  a  Meznman  ? 
(242.)  What  is  added  in  congregational  worship  ?  (243.)  On  what  days  is  read  from 
the  Sepher  Thorah  ?  (244.)  What  is  read  on  Purim  ?  (245.)  When  are  section, 
of  the  Prophets  read  ?  (246.)  How  are  prayers  divide.1?  (247  )  Where  are  the 
kjtD«s  aad  Psalms  taken  from  .'  (248.)  How  should  the  supplications  be  • 


—81— 

249.  The  Israelite  is  required  to  pray  thrice  every 

day — 

1.  That  he  always  be  reminded  of  God  and  His  will, 
and  man's  dependency  on  him. 

2.  That  in  time  of  peril,  danger,  or  ^death,  his  sou) 
be  used  and  enabled  to  pray  to  God. 

3.  That  he  remain  in  perpetual  communion  with  hi* 
Heavenly  Father. 


ADDENDUM.    XXXVffl. 

The  same  Bible  which  teaches  u*  that  God  is  immutable  and  govern*  the 
universe  by  fixed  laws,  also  informs  u«  that  the  best  and  wisest  men  prayed 
in  hours  of  affliction,  and  God  heard  and  granted  their  petition,  and  there  it 
no  contradiction  in  this.  To  pray  sincerely  means  to  express  our  full  confi- 
dence in  God,  that  He  can  and  will  fulfill  our  wishes  addressed  to  Him.  This 
unconditional  confidence  in  and  submission  to  God  is  of  itself  a  lofty  virtue, 
the  elevation  of  the  soul  to  God,  which  must  find  its  reward  as  virtue  invari- 
ably will.  The  reward  of  this  virtue  is  : 

i .  Consolation  and  moral  fortitude  which  he  feels  who  prayed  sincerely,  as 
•  response  from  heaven. 

a.  The  fulfillment  of  his  wishes  if  they  are  not  against  his  own  hap- 
piness, inasmuch  as  he  who  prays  acquires  a  moral  excellency  which 
brings  its  own  reward. 

Often  we  address  wishes  to  God  the  non-fulfillment  of  which  results  to 
our  welfare.  Man  is  short-sighted. 

250.  Prayers  must  be  short,  in  true  devotion,  and  in 
the  language  one  understands  best. 

251.  In  public  worship,  part  of  the  ritual  and  the 
section  from  the  Sepher  Thorah  are  read  in  the  Hebrew 
language : 

1.  To  maintain  the  unity  of  Israel  in  all  places  of 
worship. 

2.  To  keep  the  Israelite  accustomed  to  the  language 
in  which  his  Bible  is  written. 


(249.)  Why  it  the  Israelite  required  to  pr«j  00  often  T    (250.)  How  must   all 
prayer*  b«  ?     (251.)  Why  is  part  of  tie  public  worship  ID  Hebrew  ? 


—82— 

3.  To  protect  him  against  that  sectarianism  which 
springs  from  various  translations  of  the  Bible. 

4.  To  satisfy  the  religious  feeling  of  the  Israelite,  to 
whom  the  Hebrew  words  are  most  solemn  and  edifying. 

252.  The  translations  added  to  the  Hebrew  books 
are  intended  for  the  use  of  those  who  do  not  understand 
the  Hebrew. 

253.  Public  instruction  in  the  house  of  worship  b 
given  by  the  rabbi,  preacher,  or  minister,  who  expounds 

the  Bible. 

254.  Every  congregation  must  support  a  school  for 
the  young  ones,  in  which  they  learn  the  religion,  lan- 
guage, and  history  of  Israel. 

255.  Every  Israelite  is  required  to  read  in  the  Bible 
daily ;  to  expound  it  to  himself,  to  the  best  of  his  abil- 
ity ;  and  to  teach  it  to  his  children. 

«'  And  thou,  Solomon,  my  son,  know  thou  the  God  of  thy  father, 
and  worship  him  with  an  entire  heart  and  with  a  willing  soul." 
(l  Chronicles  xxviii.  9.) 


XXII. 
OTHER   CHUCKDL 

256.  Among  the  other  Chuckim  still  observed  by  all 
Israel  are  the  rites  of  circumcision,  of  Jewish  marriage, 
of  Jewish  burial,  and  cleanness  of  body  ;  and  the  pro- 
hibitions, not  to  marry  a  near  relation,  and  not  to  re- 
marry one's  divorced  wife,  after  she  had  been  married 
to  another  husband;  not  to  eat  the  flesh  of  unclean 
animals,  or  the  flesh  of  animals  killed  by  disease,  by  a 

(252)  VOT  whoie  u»e  are  translations  added  to  the  Hebrew  books  ?  (253.)  Who 
irfivs  public  instruction  in  the  house  of  worship?  (254.)  What  must  eyory  con- 
cremation  support?  (255.)  What  is  every  Israelite  required  to  do  with  tn« 
Bible?  (256.)  Which  are  other  Chnckim  still  observed  by  all  Israel  / 


—83— 

wild  beast,  or  in  a  cruel  manner,  not  to  eat  blood ;  and 
not  to  eat  the  flesh  of  animals  not  examined  and  de- 
clared healthy. 

257.  In  conclusion,  let  us  know  and  understand  this : 
"  The  mysteries  belong  to  God  our  Lord,  and  the  mat- 
ter revealed  belongs  to  us  and  to  our  children  forever, 
to  do  all  the  words  of  this  law."  (Deuter.  xxiz.  28.) 


HOLINESS. 

Be  holy,  man,  the  Lord  commands, 

Like  angels,  goodness,  love  ; 
Lift  up  thine  eye,  thy  heart,  and  hands 

To  God  enthroned  above ; 
In  yonder  sea  of  starry  light, 

Where  pure  Seraphim  shine, 
Immerse  thy  soul  with  pure  delight — 

Let  holiness  be  thine. 

To  man,  to  God's  own  image  cling 

With  love's  refulgent  fire, 
The  true  and  go«  >d  to  man  to  bring 

Let  be  thy  heart's  desire. 
For  wisdom  live,  for  virtue  glow, 

With  God  thy  soul  entwine, 
An  angel  be  o,n  earth  below — 

And  holiness  be  thine. 

The  choicest  gifts,  all  joys  divine 

By  holiness  are  won  ; 
It's  bliss  from  virtue's  sacred  shrine, 

Salvation's  precious  sun. 
The  hallowed  soul  with  rapture  sings 

The  Lord's  eternal  praise, 
She  soars  aloft  on  golden  wings 

To  heaven's  purest  grace. 


(257.)  What  ought  we  to  kncnr  and  undentund  in  conclusion  ? 


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